Ten Minutes of Talmud #172: Priceless Real Estate -- Rabbi Amy Scheinerman

 R. Yosei b. Kisma said: Once, I was walking along the road and encountered a person. He greeted me and I greeted him in return. He said to me, “Rabbi, where are you from?" I said to him, “I am from a great city of sages and scribes." He said to me, "Rabbi, would you like to live with us in our place? [If you do,] I will give you one million gold dinarim and precious gems and pearls.” I said to him, "My son, were you to give me all the silver and gold and precious gems and pearls in the universe, I would live only in a place of Torah because when a person dies, they are not accompanied by silver and gold, nor by precious stones and pearls, but only by Torah and good deeds, as it is said, When you walk, it will lead you; when you lie down, it will watch over you; and when you are awake, it will converse with you (Proverbs 6:22). ‘When you walk, it will lead you’ — in this world. ‘When you lie down, it will watch over you’ — in the grave. ‘And when you are awake, it will converse with you’ — in the world-to-come. And thus it is written in the Book of Psalms by David, king of Israel, I prefer the teaching You proclaimed to thousands of pieces of gold and silver (Psalm 119:72); and it says, Silver is Mine and gold is Mine, says Adonai of Hosts (Haggai 2:8).” (Pirkei Avot 6:9)

INTRODUCTION

Why do you live where you do? Jobs or family determine where some of us live; others choose their location based on climate, religious, or social factors. Some of us have choice; some do not. But geography is not the “where” R. Yosei b. Kisma has in mind. R. Yosei b. Kisma was a second century tanna, who lived in Tiberias on the western shore of Lake Kinneret (the Sea of Galilee). Tiberias was built in approximately 20 C.E. by King Antipas, son of Herod the Great, and named for the Roman Emperor Tiberias. Its seminal attribute was a spa that took advantage of numerous nearby natural mineral hot springs. What began as a pagan city came to be populated largely by Jews after the Second Temple was destroyed in 70 C.E. By the time R. Yosei lived there, and especially after 135 C.E., Tiberias, along with nearby Tzippori (Sepphoris), was a center of Jewish learning, featuring a respected academy and thirteen synagogues. R. Yosei b. Kisma is clearly pleased to live there, but we do not know if his residence in Tiberias was a matter of choice or good fortune. What was a matter of choice was his commitment to Jewish learning.

COMMENTARY

Pirkei Avot (and Mishnah, in general) includes few stories, but R. Yosei b. Kisma’s story is more like a didactic teaching than the biographical anecdote it purports to be. Consider that we do not to where or why he was traveling, the name or any identifying features of the person he met along the way, where that person hailed from, or how he had the means to offer R. Yosei a sizable fortune to move to the unnamed town. We have here a fable about the criteria one should consider in choosing where to live, but far more we have a teaching concerning how to live.

R. Yosei articulates clear and succinct criteria for where he prefers to live: he prefers a city blessed with a thriving culture Jewish learning, which he describes as a “great city of sages and scribes” — in short, in a “place of Torah.” This, he asserts, is worth far more than the precious  metals and gems of this world because, as he learns from Proverbs 6:22, Torah accompanies us in every phase of existence. Torah teaches us how to live properly in this world, how to die honorably, and assures us life in the world-to-come. We might be surprised that R. Yosei does not also quote Proverbs 8:10-11: Accept my discipline rather than silver, knowledge rather than choice gold. For wisdom is better than rubies; no good can equal her. Instead, R. Yosei quotes two other verses, perhaps because Psalm 119:72 says, “I prefer Your Torah” or “Your Torah is better for me,” and in Haggai 2:8, God proclaims, “Silver is Mine and gold is Mine,” suggests that the riches of Torah learning far exceed the value of those of worldly riches. Worldly wealth gives us comfort, but Torah learning teaches us to live righteous and worthy lives. For R. Yosei, worldly wealth is valuable only in this world; Torah learning insures life in the world-to-come.

R. Yosei’s teaching can be understood as encouragement to situate our lives in a geographical location that fosters and nurtures vibrant Jewish learning. However, we might also read it metaphorically: we should live our lives steeped in Jewish learning that fosters and nurtures in us the best we have to offer our families, communities, and the world. In an interconnected electronic world, Jewish learning is more accessible than at any point in history. Jews living far from urban centers can hop online and learn from great scholars. Jews living in small and isolated locales can find teachers, classes, and others with whom to study. Today one can access an extraordinary Jewish library merely by clicking on sefaria.org.

 

QUESTIONS TO CONSIDER AND DISCUSS

1. Why do you live where you do? Are you satisfied with the Jewish learning accessible in your local community? If not, what can you do to improve the situation?
2. How does the wisdom of Torah — Jewish learning writ large, including Tana”kh, Talmud, midrash, Kabbalah, Musar — improve your life and help you become the best version of yourself you can be?
3. As Shavuot approaches, tradition bids us re-commit to Jewish learning. How does the passage from Proverbs 3 speak to you? What would you like to learn, but have not yet studied?

Happy is the one who finds wisdom, the one who attains understanding. Its value exceeds silver, its yield than gold. It is more precious than rubies; all your possessions cannot equal it. In its right hand are length of days; in its left, riches and honor. Its ways are ways of pleasantness; all its paths are peace. It is a tree of life to those who hold fast to it; all its supporters are happy. (Proverbs 3:13-18)

Ten Minutes of Talmud #171—Mine and Yours—Rabbi Amy Scheinerman

There are four characteristics among human beings: One says, “What is mine is mine, and what is yours is yours” — this is the character of the beinuni (average, or ordinary person), and some say this is the character of someone from Sodom. [One says,] “What is mine is yours, and what is yours is mine” — this is the character of an am ha-aretz (ignoramus). [One says,] “What is mine is yours, and what is yours is yours” — this is the character of a chasid (pious person). [One says,] “What is mine is mine, and what is yours is mine” — this is the character of a rasha (wicked person). (Pirkei Avot 5:10)

 

INTRODUCTION

People are quick to categorize others by their commonalities or distinctive features. Slotting everyone into established broad categories seems irresistible, but I doubt that is the Sages’ intent in offering us this mishnah. The Rabbis want us to consider the ethics and impact of our attitude toward property — both money and possessions — and how our attitude and economic choices inform our lives and relationships with others. It might help to display the four possibilities as a two-by-two grid with attitude toward one’s own property heading the columns, and attitude toward someone else’s property heading the rows. 

This makes it clear how the Rabbis evaluate the four combinations of attitudes toward one’s own property and that of others: what makes for desirable or dangerous ethical attitudes? The mishnah also encourages us to ask: which type am I, and why?

COMMENTARY

The two extreme approaches are the easiest to understand. The rasha (wicked), who claims everything for themself, willfully disregards boundaries and has no respect for the claims of others. If what is yours is mine, what prevents me from feeling entitled to appropriate your possessions for myself any time I want? It is difficult to imagine a society functioning with many people acting this way.

Similarly easy to comprehend is the one who claims that what is mine is yours, and vice versa; this person is foolishly ignorant of appropriate boundaries.

The chasid (pious person) is generous, but perhaps to a fault. The chasid is aware of, and acknowledges ownership of possessions, but (we are to presume) they want to share what they  have with others. Perhaps they are inspired by teachings such as that of R. Elazar of Bartota in Pirkei Avot 3:7; perhaps the chasid not only wholeheartedly believes, but is fully prepared to act on the belief that everything comes from God and therefore ultimately belongs to God; the human focus on possession is thereby a distraction from what is truly important in life.

Pirkei Avot 3:7

R. Elazar of Bartota said: Give [God] from what is [God’s], for you and what is yours are [God’s]. Thus it says concerning David, For everything comes from You, and it is Your gift that we have given You (1 Chronicles 29:14).

Arguably, the most difficult category to understand is the “ordinary” person, deemed by some the “attitude of Sodom,” a city populated by wholly wicked people (Genesis 19). At first blush, “what is mine is mine, and what is yours is yours” seems merely definitional. The challenge here is to understand why the Rabbis connect this ostensibly reasonable and neutral attitude with Sodom. The biblical city of Sodom was the epitome of inhospitality, corruption, and violence; Sodom is emblematic of social degradation, evil, and a complete breakdown of proper social order. In the extreme, unvarying adherence to legal boundaries results in a society in which people refuse responsibility for taking care of one another: they do not share their resources and donate some of what they have to those in need. Rather, they live in isolated spheres, caring only for themselves and unresponsive to the needs of others. What begins by seeming reasonable ends up cruel and evil. Perhaps the Rabbis are warning us that the “average” masquerades as reasonable, but is dangerous in the extreme, even more threatening than the rasha (evil) because the rasha is easy to recognize, while the “average” masquerades as normal and acceptable.

QUESTIONS TO CONSIDER AND DISCUSS

1. Which of the “four types” do you think most accurately describes you? Which one would you like to most closely match? Why? 
2. We might compare the “Four Children” of the Passover Haggadah with the “four types” in this mishnah. Just as each of us is a mix of “wise,” “wicked,” “simple,” and “unable to ask,” so, too, at various times we adopt varying attitudes toward possession. Can you identify conditions and  situations that incline you toward each of the four types in M Pirkei Avot 5:10?
3. Clearly, the most troubling attitude is the one we would be most inclined to term “normal,” “reasonable,” or “appropriate.” Consider R. Ovadiah of Bertinoro’s commentary. He warns us of the “I-have-mine” attitude that leads some to disregard the needs of others. Do you see that attitude at play in the world around you? Do you think this attitude can be countered on a societal level?

“The thing is close to coming to the temperament of Sodom because since one who gets accustomed to this, will not want to give benefit to another, even with something that benefits the other, this one does not. And this was the temperament of Sodom because they intended to stop sojourners from staying among them, even though the land before them was broad and they did not lack anything.” (R. Ovadiah b. Avraham of Bertinoro, 15th century, in his commentary on the Mishnah)

Ten Minutes of Talmud #170—Rethinking Our Aspirations—Rabbi Amy Scheinerman

Ben Zoma says: Who is wise? One who learns from everyone, as it is said, I have learned from all my students (Psalm 119:99). Who is mighty? One who subdues their [evil] inclination, as it is said, Better to be forbearing than mighty, to have self-control than to conquer a city (Proverbs 16:32). Who is rich? One who rejoices in their lot, as it is said, You shall enjoy the fruit of your labors; you shall be happy and you shall prosper (Psalm 128:2). Who is honored? The one who honors others, as it is said, For I honor those that honor Me, but those who spurn Me shall be dishonored (1 Samuel 2:30). (Pirkei Avot 4:1)

INTRODUCTION

Shimon b. Zoma was a 1st/2nd century tanna in the circle of R. Yehoshua b. Chananiah. Talmud (BT Chagigah 14b) records that he was one of three colleagues who accompanied R. Akiba into the Pardes ( the “garden” of mystical knowledge). According to the talmudic narrative in Chagigah, Ben Zoma lost control of his mental faculties in the Pardes and, as a result, died young  before attaining ordination as a Rabbi. You will find another of Ben Zoma’s teachings in TMT-80. 

Thus said Adonai: Let not the wise person glory in their wisdom; let not the strong person glory in their strength; let not the rich person glory in their riches. But only in this should one glory: in earnest devotion to Me. For I, Adonai, act with kindness, justice, and equity in the world; for in these I delight—declares Adonai. (Jeremiah 9:22-23)

This teaching may have been inspired by the prophet Jeremiah’s evocation of wisdom, might, and wealth as distractions from what is truly important. Ben Zoma goes farther than Jeremiah; he redefines wisdom, might, wealth, and honor in the context of pursuing a spiritual life.

COMMENTARY

We each have a sense of what goals are worthy and important for the lives we wish to live. We keep these goals in our sights as we walk through the world. Wisdom, power, wealth, and honor might well be the four most sought after qualities people aspire to achieve. Ben Zoma agrees, but teaches us that before we attempt to acquire wisdom, power, wealth, and honor, we should understand their true meaning. Paradoxically, wisdom, might, wealth, and honor derive not from the world without, but rather through a process of inner, spiritual growth and righteous behavior. When we truly understand them, all four are readily available to each one of us.

We are accustomed to think of a wise person as one who has accumulated vast amounts of knowledge and is recognized for their intellectual accomplishments. Ben Zoma inverts that understanding: a wise person is one who pursues learning throughout their life keenly cognizant that they can learn from everyone and therefore is open to learning from all sources. Being wise is not about stockpiling knowledge; it is about learning from all sources because true wisdom is the openness to learn from everyone. 

Similarly, we think of might as the power to control others and the ability to coerce them into  doing what we want. Ben Yoma teaches that genuine might is not the power over others, but rather over one’s self. It is far easier to lash out at others who irritate us than to hold our tongues. Self-restraint and moderation of our own negative tendencies evidence enormous might and, like wisdom, self-control is a lifelong pursuit.

It is well known that few people feel they are as rich as they would like. Even those in possession of vast wealth wish for more. Ben Zoma understands that feeling wealthy is not a function of our bank balances, but rather our sense of satisfaction with what we have. While we may still feel the need for more money or hope for more possessions, if we appreciate what we have and truly enjoy it, we are already “rich.”

Everyone craves honor. When treated with respect and admiration, we feel valued and worthy. But we have it backwards. The deeper truth, Ben Zoma teaches us, is that our focus should be on honoring others and treating them with the respect we wish for ourselves. When we do — and only when we do — are we truly honorable, whether or not we receive public recognition. There is a distinct difference between being publicly accorded honor, and honoring another person. The former may well feel more gratifying, but genuine, meaningful honor, Ben Zoma asserts, is what we give others and it is far more desirable.

All four attributes — wisdom, might, wealth, and honor — are ours for the having if we do two things. First, we must learn to recognize these attributes as soul properties attained through inner, spiritual growth, rather than as external markers attached to us by others. This is not intuitive, and is probably a counter-cultural idea in most any era. Second, we must work at self-improvement and generously share ourselves with others without focusing on acquiring something in return. The path is simple when we see it, but a challenging one to walk.

QUESTIONS TO CONSIDER AND DISCUSS

1. Who are, or have been, the “unofficial” but invaluable teachers in your life?
2. When have you felt most in command of yourself? Was it difficult to achieve? What helps you to control feelings and reactions you want to rein in?
3. The understanding that we are all “created in the image of God” can be understood to say that we all contain the spark of the Divine, and reflect God’s holiness. Hence by honoring others (who are images of God), we honor God. How might this viewpoint suggest changes to incorporate into your own behavior?

Ten Minutes of Talmud #169 — God’s Presence in Our Torah Study — Rabbi Amy Scheinerman

R. Chalafta b. Dosa of K’far Chananiah said: When ten sit together and occupy themselves with Torah, the Shekhinah (God’s divine presence) abides among them, as it is said, God stands in the divine congregation (Psalm 82:1). How do we know that the same is true even of five? As it is said, [God] established [God’s] vault on earth (Amos 9:6). How do we know that the same is true even of three? As it is said, In the midst of the judges is God (Psalm 82:1). How do we know that the same is true even of two? As it is said, They who revere Adonai spoke one with another and Adonai heard and took note (Malachi 3:16). How do we know that the same is true even of one? As it is said, In every place where I cause My Name to be mentioned I will come to you and I will bless you (Exodus 20:21). (Pirkei Avot 3:6)

INTRODUCTION

In the wake of the destruction of Solomon’s Temple (586 B.C.E.), our prophets asked whether God had annulled the covenant and “divorced” Israel. The trauma of the destruction of the Second Temple in 70 C.E. seems to have caused our Sages to wonder whether God had lost interest or disappeared from this world. In both cases, the Sages respond with a resounding, “No!” 

In BT Berakhot 6a, Ravin bar Rav Ada says in the name of R. Yitzhak that we know God is present in the synagogue based on Psalm 82:1, the verse cited twice in our mishnah above. Indeed, this is a go-to verse for the Rabbis to assert that God is present whenever a minyan of Jews pray together. The Rabbis understand prayer to be a substitute for Temple sacrifices that can no longer be offered; they even connect the time for obligatory prayer with the times the daily sacrifices in the Temple were offered. In the same Berakhot passage (on 8a), R. Chiyya bar Ami says in the name of Ulla, “Since the day the Temple was destroyed, the Holy Blessed One has only the four cubits of halakhah in this world.” This statement reflects a sense that in the post-Temple reality, God’s presence in our world has shrunk to the domain of our willingness to obey mitzvot. Pirkei Avot 3:6, however, trumpets a subtle yet significant expansion of God’s presence. R. Chalafta b. Dosa extends the idea of God’s presence to encompass whenever Jews engage in Talmud Torah, whether a minyan or sole individual.

COMMENTARY

R. Chalafta b. Dosa, the leader of the Jewish community in Tzippori in the early second century, was a disciple of R. Meir and the father of a great sage, R. Yosei b. Chalafta. His teaching rests on the clever use of biblical verses to forward his argument that there is no minimum number required to experience God’s presence: Torah study itself evokes God’s presence in our lives.

Psalm 82:1 asserts that God stands in adat-El, the congregation of God. In context, this refers to the divine assembly of angelic beings in heaven, but the Rabbis employ the verse to refer to a congregation of Jews, claiming thereby that a minyan (quorum of 10 Jews) is sufficient to constitute an eidah/congregation. Hence, when ten study together, God joins them. But the same is true for five, because, as the prophet Amos attested, God established God’s vault on earth. In context, the term agudah means “vault,” but can be understood as “bunch,” meaning that which you can grasp with the five fingers of your hand. Hence, God descends from heaven to earth when five come together to study Torah. R. Chalafta next reduces the minimum to three on the basis of the next phrase of a verse already cited — Psalm 82:1 — where elohim means “judges.” As we know from Mishnah Sanhedrin 1:1, three are required to constitute a court (beit din) for judgment. R. Chalafta then reduces the minimum to two on the basis of Malachi 3:16: since Torah study is an expression of reverence for God and, as Malachi asserts, when two people who revere God are in conversation, God hears and takes notes—hence God is present. Finally, R. Chalafta reduces the minimum to one solitary Jew studying Torah on the basis of Exodus 20:21, in which “you” is  couched in the singular when God says, “I will come to you and I will bless you.”

 R. Chalafta teaches us that God’s presence is readily accessible to us anytime and anywhere through Torah study. Talmud Torah teaches us to see the world through a divine lens and live our lives by divine ethical priorities—by their very nature evoking God’s presence. It may be that the old adage, “The more the better” applies to both prayer and Torah study, but R. Chalafta understands that this is not always possible, and affirms that God is present wherever and whenever we study Torah. R. Chalafta’s teaching does not define or delimit the conditions of God’s presence, but rather encourages us to continually experience God’s presence by studying Torah. Particularly after the Destruction of the Second Temple, the Rabbis sensed that God needs a dwelling place now that God’s abode on earth had been demolished. R. Chalafta teaches us to create such a dwelling place for God in our hearts and minds through study.

“Each one of us needs to build God a Tabernacle in the recesses of our hearts, 

by preparing ourselves to become a Sanctuary for God and a place for the dwelling of God’s glory.” (Malbim)

QUESTIONS TO CONSIDER AND DISCUSS

1. For some, prayer and meditation are powerful paths to feeling God’s presence. R. Chalafta speaks beautifully to the power of Torah study to evoke God’s presence. For others, communal celebrations (such as a Passover seder), listening to music, experiencing nature, or creating art evoke God. When do you experience the Divine in your life?
2. R. Chalafta’s mishnah subtly suggests that as much as we wish to experience God’s presence — and can do so through study — God also wishes to abide among us. Does that view of God resonate for you? Why or why not?
3. Malbim (Meir Leibush b. Yechiel Michel Wisser, 19th c) says, “each one of us needs to build God a Tabernacle in the recesses of our hearts, by preparing ourselves to become a Sanctuary for God and a place for the dwelling of God’s glory.” Have you ever experienced yourself, or an event in your life, as a Tabernacle for God? How do you think you can do that?

Ten Minutes of Talmud #168 — Four for the Price of Three — Rabbi Amy Scheinerman

They [the five disciples of Rabban Yochanan b. Zakkai] each said three things. R. Eliezer said: Let your colleague’s honor be as precious to you as your own; and do not be easily provoked to anger; and repent one day before your death. Warm yourself before the fire of the wise, but beware of being singed by their glowing coals because their bite is the bite of a fox, and their sting is the sting of a scorpion, and their hiss is the hiss of a viper, and all their words are like coals of fire. (Pirkei Avot 2:10)

INTRODUCTION

In Pirkei Avot 2:8 we meet Rabban Yochanan b. Zakkai, the sage who led the Jewish community when the Second Temple was destroyed in 70 C.E. He introduces his five primary disciples — in time, important sages themselves — by recounting their greatest attributes. In Pirkei Avot 2:9, we learn how they responded to their master’s questions, “What is the right way to live?” and “What should one avoid in life?” as well as the responses Rabban Yochanan preferred. Mishnah 2:10 tells us we will learn three important teachings of each of the five disciples, beginning with R. Eliezer, who teaches three principles, and adds a fourth for good measure. 

R. Eliezer b. Hyrcanus lived through the Destruction and on into the second century. Tradition holds that in the midst of the siege of Jerusalem, R. Eliezer and his colleague, R. Yehoshua b. Chananiah, smuggled their master safely out of Jerusalem and joined him in establishing Yavneh as the seat of rabbinic scholarship (BT Gittin 56a). R. Eliezer held conservative views, often agreeing with the perspective of the School of Shammai. This brought him into conflict with his colleagues on a number of occasions and, eventually, into crisis over an issue of ritual purity. Refusing to accept the decision of the majority in the Sanhedrin, R. Eliezer was excommunicated. Gemara records that, wielding magical powers, he responded with fury by wreaking destruction and even bringing about the death of his brother-in-law, Rabban Gamliel, the nasi (president) of the Sanhedrin, who succeeded Rabban Yochanan. R. Eliezer’s often pugilistic and occasionally bitte relationship with his colleagues is reflected in this mishnah.

COMMENTARY

R. Eliezer offers three pieces of wisdom that readily speak to people living in any era. While each alone stands as a sound ethical teaching of proper conduct, it is likely that R. Eliezer had in mind  that the troika should address the challenge of maintaining proper relationships with colleagues. The first teaching is to prize a colleague’s honor as highly as one’s own. Optimally, colleagues are a source of assistance, support, and encouragement. But they can also provide uncomfortable competition, leading to a host of negative outcomes. If our words and actions convey that we esteem them and accord them due respect, we are far more likely to build constructive, working relationships with them. Certainly a win-win. In the Sanhedrin and in the wider world of Torah study, this is a win-win for the entire nation of Israel.

Second, R. Eliezer warns us to control our temper — advice he seems to have found difficult to apply in his own life and perhaps, as a result, appreciated all the more. One who is slow to anger and not easily provoked  is able to consider alternative ways to interpret people’s words and actions, and thereby exhibit understanding and compassion (which are easily extinguished by quick anger). Seething anger leads us to do and say things that are difficult to take back or undo, damage not quickly forgiven, let alone forgotten.

Third, the admonition to repent one day before our death raises the obvious question, “But how do we know when that day will be?” Therefore Gemara (BT Shabbat 153a) notes that one should repent every day. This teaching conveys a perspective on life and relationships that insists we take  responsibility for our errors, not allow wrongs to fester, apologize promptly, and repair relationships with alacrity. The more time passes, the harder errors and misunderstandings are to repair, and everyone suffers as a result.

As a “bonus,” R. Eliezer shares a troubling view of his experience with his rabbinic colleagues, possibly a reflection of his traumatic excommunication. The “warmth” of the fire of Torah wisdom shared in the study house is valuable. But if colleagues fail to adhere to R. Eliezer's three points of wisdom, there is danger of scholars becoming competitors and predators rather than priceless friends and colleagues. Perhaps R. Eliezer’s teachings are most profitably viewed as musar (Jewish ethics) values and priorities to aspire to. After all, every experience in life offers us an opportunity to live what we learn and succeed accordingly.

QUESTIONS TO CONSIDER AND DISCUSS

1. Have you made efforts to protect the honor of a colleague in principle, or in order to preserve a constructive relationship, even when you did not admire (or even respect) this person? What was the result? Have you experienced colleagues failing to protect your honor? How did it feel and how did it affect your working relationship with them?
2. The talmudic Rabbis have much to say about the destructive power of anger in our lives. Can you recall a time when you suppressed your anger to make room to consider the perspective of the person whose words or deeds offended you? Were you able to hold back your anger and see things through their eyes? If so, what was the result?
3. It is often difficult to apologize, but it is also the case that when we offer an apology, the other person is so grateful that they, too, apologize for their part in the exchange, as rabbinic stories about Aaron convey. Has this happened to you?

Ten Minutes of Talmud #167 — Rethinking Reward & Punishment — Rabbi Amy Scheinerman

Antigonus of Sokho received [the tradition] from Shimon ha-Tzaddik (Simon the Righteous). He used to say: do not be like servants who serve the master in order to receive a reward, but rather be like servants who serve the master not in order to receive a reward, and let reverence for Heaven be upon you. (Pirkei Avot 1:3)

INTRODUCTION

There is a wonderful tradition of studying Pirkei Avot during the Omer (the period from the second day of Pesach through Shavuot). In many locations, people gather to study Pirkei Avot on Shabbat afternoons during the seven weeks bridging the celebrations of the Exodus from Egypt (Passover) and the Revelation of Torah at Mount Sinai (Shavuot). Pirkei Avot contains a wealth of rabbinic wisdom and insights. It reveals much about the values and theological perspectives of the Sages and serves to launch many marvelous discussions that permit us to ponder and reconsider our personal values and view of God against how we live out our spiritual lives.

Antigonus of Sokho lived some two centuries B.C.E., long before there were rabbis. He was a Pharisee who sported a Greek name, which was not unusual following Alexander the Great’s conquest of Judea in 332 B.C.E. In Pirkei Avot’s effort to document a strong and vibrant path of the transmission of Oral Torah from Sinai to the academies of Eretz Yisrael and Babylonia, Antigonus of Sokho occupies an important spot: he was exposed to Hellenistic ideas, and reflected on both Written Torah (the Five Books of Moses) and the nascent Pharisaic tradition in this teaching that Pirkei Avot preserves for us.

COMMENTARY

Written Torah speaks at length about God’s promised rewards to those who obey the mitzvot, as well as and the punishments that will accrue to those who violate them. Deuteronomy 11:13–21 (second paragraph of Shema) is a prime example: God warns Israel that if they heed the mitzvot, God will bring rain at the proper season, insuring ample harvests and multiplying flocks and herds. If, however, they disobey, God will withhold the rain, resulting in drought and famine. It is worth noting that Torah speaks of reward and punishment in corporate terms: people obey or disobey as the nation, and as a nation they will be rewarded or punished accordingly. 

In time, some prophets hinted that the system of heavenly reward and punishment might operate on an individual level, as well, leading to a theological perspective that holds up God as a cosmic  accountant, recording our mitzvot and aveirot (sins) on a heavenly ledger. This perspective renders reward and punishment not only a national concern, but also a personal matter because it is driven by individual behavior. This latter thinking had taken hold by the time of Antigonus of Sokho.

Antigonus of Sokho understands that we all desire pleasure and reward, and we all wish to avoid pain and punishment. He does not take exception with that set of priorities, but rather directs us to consider our motivation for serving God. If we fulfill the mitzvot purely in expectation of divine reward, we diminish the meaning of obedience to God and are like servants who serve only to receive a reward, and not because service has value beyond the reward. Rather, he encourages us to view our adherence to what we understand to be God’s priorities and values (as expressed through mitzvot) as valuable service rendered for its own sake. He further advises us to always revere God, recommendation that, in context, suggests that pure reverence for God should be our primary motivation for fulfilling the mitzvot.

QUESTIONS TO CONSIDER AND DISCUSS

1. How do you understand God? (Some consider God a Cosmic Being who controls or intervenes in the events of our world; others think of God in more abstract terms) How do the concepts of reward and punishment fit within your understanding of God? 
2. Reward and punishment can be viewed through the lens of pleasure and pain. The trade-off between pleasure and pain was articulated as long ago as Epicurus (340–270 B.C.E.), who lived several generations before Antigonus of Sokho. Epicurus wrote (Principal Doctrine, 3), “The magnitude of pleasure reaches its limit in the removal of all pain. When pleasure is present, so long as it is uninterrupted, there is no pain either of body or mind or both together.” The 17th century philosopher Thomas Hobbes wrote that human beings naturally incline toward hedonism: to maximize happiness, people maximal their pleasure and avoid pain (at least in the short term). Modern psychologists have measured social decision-making and confirmed the human proclivity to seek pleasure and avoid pain, but they also recognize the human desire to find meaning in what we do, or do not do. On the basis of Epicurus, Hobbes, and modern psychology, one might dismiss biblical reward and punishment, couched as it is in the plural (meaning that we all are rewarded or all punished together) as having no reality. Alternatively, one might reinterpret the notion of divine reward and punishment in accordance with what is most meaningful. What approach do you take?
3. Although he does not say explicitly, it is easy to imagine that Antigonus of Sokho would have us fulfill mitzvot out of love of God, appreciation for the merit of mitzvot, and concern for the impact of our behavior on ourselves and others. With these motivations, we enhance our own lives, the lives of others, and express reverence for God. If Antigonus of Sokho had in mind that fulfilling a mitzvah is an act of obedience that is truly an act of love and appreciation of the Divine, not mere subservience, how might you incorporate that ideal into your life and practice?