הוּא (שִׁמְעוֹן הַצַּדִּיק) הָיָה אוֹמֵר, עַל שְׁלשָׁה דְבָרִים הָעוֹלָם עוֹמֵד, עַל הַתּוֹרָה וְעַל הָעֲבוֹדָה וְעַל גְּמִילוּת חֲסָדִים. (א:ב)
He (Shimon Hatzadik) would say: The world stands on three things: on the Torah, on the service, and on acts of kindness (Avot 1:2)
An Existential Opening
After the first mishnah of Masechet Avot concludes the description of the anshei hamesorah (those who relayed the Torah from generation to generation) by mentioning the Anshei Knesset Hagedolah (Men of the Great Assembly), mishna Bet presents a foundational statement of Shimon HaTzadik, who was “mi’shyarei Knesset Hagedolah (of the last members of the Great Assembly).”
Shimon HaTzadik’s statement is critical for our general worldview. As opposed to most of Masechet Avot, which consists of directives for how to best live our lives, Shimon HaTzadik relates to the broader question of why the world exists. He asserts that the world stands on three pillars: Torah (learning)1, avodah (service), and gemilut chasadim (acts of kindness).
The existence of multiple pillars helps us understand human diversity and the different aspects of each of our identities and individual missions.
Human Diversity
The Alshich2 observes that some people are drawn to Torah, others feel an affinity for tzedakah, while others focus on gemilut chasadim. Rashb”i (Rebbi Shimon Bar Yochai) and his colleagues were an excellent example of this phenomenon. The Gemara3 tells us that Rashb”i and his peers’ intense focus on Torah learning excused them from the chiyuv to pray (the central form of contemporary avodah). In contrast, the Mishnah4 celebrates the chasidim harishonim who would spend nine hours a day praying. Similarly, the Gemara tells us that Rebbi Yochanan used to exclaim that, ideally, people would daven all day (!).
Which approach is right — Rashb”i’s, Rav Yochanan’s, or something in between? How could there be such a stark contrast? Shimon HaTzadik’s teaching helps us answer these questions. The world’s three pillars symbolize its multiple purposes. To fulfill these goals, Hashem creates people drawn to each one of them. Some embody the pillar of Torah, others that of avodah, and a third group that of gemilut chasadim.
Shalom as Harmonic Integration
The Akeidat Yitzchak5 and Rav Kook use this idea to explain the deeper meaning of shalom. The first perek of Avot concludes with a statement of Rashba”g (Rabban Shimon Ben Gamliel) that he patterned after the earlier statement of Shimon HaTzadik. Like Shimon HaTzadik, Rashba”g describes three factors the world’s existence depends upon. As opposed to Shimon HaTzadik who focused on the components of the world’s purpose, Rashbag identifies din (justice), emet (truth), and shalom as the three elements that sustain the world.6
What does the mishnah mean by shalom? The Akeidat Yitzchak explains that shalom is more than just the lack of hostility. Rather, it refers to people being able to work together towards the common good.
Rav Kook7 took this idea a step further and defined shalom as people appreciating and finding the appropriate place for each other’s strengths. The example he gives tightens the connection between Rashba”g’s statement and Shimon HaTzadik’s. Shalom, explains Rav Kook, is the ability of those involved in chessed to appreciate and find the appropriate place for those involved in avodah and for the two of them to be able to integrate themselves with those focused on Torah learning. The existence of people focused on different pillars necessitates shalom that can facilitate our successful integration with one another.
Our recognition of the world’s multiple pillars should help us appreciate the existential importance of the efforts of those different from ourselves and should inspire us to seek to integrate our efforts with those of others.
An Integrative Personality
Rav Kook8 applies this integrative perspective to the balance each individual needs to forge personally, as well. People should appreciate the importance of their involvement (at least on some level) in all aspects of avodat Hashem and the world’s purpose.
The Gemara9 tells us that Rava criticized Rav Hamnuna for devoting an inordinate amount of time to his davening. Rava felt that Rav Hamnuna was focused on praying for his needs in this world, as opposed to earning his place in the next one through Torah learning. The Gemara explains that Rav Hamnuna felt that “zman tefillah lachud u’zman torah lachud (both tefillah and Torah have their appropriate time).”
Rav Kook understood Rav Hamnuna’s response as a broad principle. He explains that the pasuk of “b’chol derachecha da’eihu”know Hashem in all your pursuits) teaches us to appreciate and focus upon whatever avenue of avodat Hashem we are involved in without feeling drawn to other forms of worship.10 Rav Kook uses Shimon HaTzadik’s pillars to present this idea. He explains that when one is involved in tefillah, one should not think about the need to learn Torah or perform gemilut chasadim. When involved in Torah learning, one should not be distracted by the need to daven or do chessed.11 Z’man tefillah lachud u’zman torah lachud.
Our Internal Pillars
Though Shimon HaTzadik presents the pillars as necessary for the world’s existence, their focus is human action and behavior. The mishnah’s commentaries see the pillars as relating to different aspects humans ought to develop.
The Tiferet Yisrael saw the three as representative of the three relationships people need to develop. Torah learning is how we enrich ourselves, avodah is the focus of our relationship with Hashem,12 and gemilut chasadim embodies how we ought to relate to others.
The Rambam saw the three pillars as models of personal development. Torah is how we develop wisdom, gemilut chasadim is about character development, and avodah symbolizes mitzvah observance.13
All the interpretations agree that the pillars are important not just for the world, but also for ourselves. They teach us not just what the world needs to exist, but also what we are meant to contribute. The world cannot learn, daven, or do acts of chessed, on its own. Its purpose is realized through our actions.
May Shimon HaTzadik’s teaching help us focus on accomplishing what the world and we were created for.
May the multiplicity of pillars help us appreciate the importance of those whose focus differs from our own and help us develop all the aspects of our own avodah and personalities.
Rabbi Reuven Taragin is the dean of overseas students at Yeshivat HaKotel.
1 Though the word “Torah” often refers to Torah observance, since the continuation of this mishnah mentions examples of observance, the commentaries understood that the “Torah” in this mishnah refers to Torah learning.
2 Alshich on Sefer Vayikra, Perek 9.
3 Shabbat 11a.
4 Berachot 30b.
5 Parshat Naso, Sha’ar 74.
6 Avot 1:18.
7 Orot Hateshuvah, Ma’amar Shalom Bashem.
8 Mussar Avicha, pg. 39.
9 Shabbat 10a.
10 Similarly, the Chovot Halevavot quotes someone (with bitachon) who exclaimed that he “never got up in the morning involved in one important thing while desiring and thinking about something else.”
11 Rav Kook concludes with the broader idea that since everything exists for the honor of G-d and therefore all of one’s actions and pursuits ought to be for the sake of Heaven, one should always focus on the task at hand and not alternatives possibilities. “Kol maasecha yehiyu l’shem shamayim—all your actions should be done in the name of Heaven.”
12 Rav Kook saw Torah as our entry into Hashem’s world to study His wisdom and tefillah as our bringing the issues of our world to Hashem.
13 Similarly, Rabbeinu Bachaye sees Torah learning as employing the mouth, avodah (prayer) as the work of the heart, and gemilut chasadim as the realm of action.
The Maharal (Netivot Olam, Netiv Ha’avodah) explains that Torah is how we use our sechel (intellect), avodah is how we use our regesh (emotions), and gemilut chasadim is a form of our ma’asim (actions).
