The very first Mishnah of Pirkei Avot quotes three statements of the Anshei Knesset HaGedolah. The last of the three is: “Asu siyag l’Torah, make a protective fence around the Torah.” The Rambam and other commentaries explain that this refers to the gezeirot and takanot, a rabbinic fence law and rabbinic legislation, enacted throughout the generations to protect against transgressing aveirot.

The Source

Avot D’Rebbi Natan (2) points to two mitzvot that teach us this concept. The first are the laws of nezirut, one who takes on added responsibilities. Though the ultimate goal is avoiding wine, the Torah prohibits the nazir’s consumption of any grape product as a “fence” that distances him from wine.

The second model is the laws that govern interaction between men and women prohibited from having relations with one another. (Shemot Rabbah 16:2) The Torah formulates the prohibition as “lo tikrevu l’galot erva, do not draw close to prohibited relationships.” (Vayikra 18:6) The Torah prohibits not just the actual forbidden relations, but all forms of intimacy. (See Talmud Bavli, Masechet Shabbat 13a) Hugging, kissing, touching and even yichud (seclusion together) are all prohibited in order to keep us far away from actual relations.

We find siyagim, fences, in general society as well. Public access to dangerous items (such as poison, electricity and cliffs) is limited. Government regulators protect the public by setting limits for medicines and weight and height standards at a line lower than the actual danger level. Similarly, halachic siyagim help us avoid aveirot.

The Inevitable Danger

Siyagim are critical to avoiding sin. Without them, transgression is inevitable. Rav Shimon Shkop, one of pre-war Europe’s pre-eminent Talmudic scholars, was once asked why so many 20th century Jews in Western countries violated the Torah prohibition against shaving with a razor. He responded that since cutting one’s beard was uncommon in ancient times, Chazal did not institute siyagim to protect against the prohibition of shaving with a razor. When people in Western countries began cutting their beards, they were left unprotected due to the lack of siyagim surrounding the actual Torah prohibition. Without the protection of siyagim, violation of Torah principles is inevitable.

What We Care About

Rabbeinu Yonah adds that siyagim are important not just because they protect us from sin, but also because their enactment expresses our concern about and commitment to avoiding sin. They show that we value our spiritual health as much as our physical health. Just as we avoid food and situations that threaten us physically, so we distance ourselves from things that threaten us spiritually.

We saw (Avot 4:2) that Ben Azzai encourages running to fulfill mitzvot because it shows our passion for mitzvot. Siyagim are to sin what running is for mitzvot. Just as running shows passion to fulfill, siyagim express concern about transgression.

Chazal were very critical of those who do not distance themselves from sin. The Gemara (Bava Batra 57b) brands one who chooses to pass by a place that might tempt him to sin as a rasha, an evil person. A God-fearing person does his best to avoid sin. One who is cavalier about putting himself in spiritual harm’s way is a rasha.

Personal Protection

The Tiferet Yisrael adds that the responsibility to enact siyagim lies on both the community leaders as well as upon individuals. Like our Mishnah’s first two statements (about being cautious in judgment and training many students), the mandate to institute siyagim is one of the beit din’s responsibilities. Batei din see the big picture of communal challenges and have the responsibility to address them.

These broad, communal edicts are important, but insufficient. In addition to the common challenges we all struggle with, each individual has different desires and experiences unique challenges and circumstances. To complement the generic siyagim instituted by batei din and communal leaders to address communal issues, we must each institute personal siyagim to protect ourselves from our personal challenges.

Guard Your Eyes

The Ra’avad writes that the area that needs the most protection is our eyes. The Torah warns us to not be “led astray by our hearts and our eyes (Sefer Bamidbar 15:39). Rashi explains that sin begins with what our eyes see: “Our eyes see, our hearts desire and our bodies commit the sin.”

To direct our hearts in the proper direction, the Torah commands us to look at our tzitzit and be reminded of Hashem and our commitment to Him. To avoid our hearts being led astray we (also) need siyagim to protect us from sites that draw us to sin. Sefer Mishlei (33:15) defines a tzaddik as someone who closes his eyes in order to avoid seeing “the bad.” The Gemara applies this pasuk to one who avoids gazing at women (not fully dressed while) doing laundry in the river. The Gemara explains that, even if a person has no choice but to pass by the river, he should close his eyes because he should care about “protecting his soul.”

This protection is even more necessary in today’s world. The internet not only offers unprecedented easy access, but also actively tempts people to sin. Clearly, we need to enact siyagim (such as filters) to protect ourselves from being led astray.

The YerushalmiTalmud Yerushalmi, Masechet Berachot 9a teaches that Hashem knows that a person who “gives his eyes to Him,” one who is careful about what he sees, is entirely connected to Him. Looking at things that draw us towards sin pulls us away from Hashem. Focusing on Hashem and his mitzvot connects us to Him.

May we value our spiritual health enough to heed Chazal’s siyagim and add whatever is necessary to help us face our personal challenges.

Rabbi Reuven Taragin is the dean of overseas students at Yeshivat HaKotel.