Pirkei Avot: Making a Rabbi

“Rabban Gamaliel used to say: appoint for thyself a teacher, avoid doubt, and do not make a habit of tithing by guesswork.” (Avot 1:16)

The Mishna (Rosh Hashana 2:2) shares the following story about a debate between the rabbis on the correct date for Rosh Hashana. ”Upon hearing that Rabbi Yehoshua had challenged his ruling, Rabban Gamliel sent a message to him: I decree against you that you must appear before me with your staff and with your money on the day on which Yom Kippur occurs according to your calculation; according to my calculation, that day is the eleventh of Tishrei, the day after Yom Kippur. Rabbi Akiva went and found Rabbi Yehoshua distressed that the head of the Great Sanhedrin was forcing him to desecrate the day that he maintained was Yom Kippur. In an attempt to console him, Rabbi Akiva said to Rabbi Yehoshua: I can learn from a verse that everything that Rabban Gamliel did in sanctifying the month is done, i.e., it is valid. As it is stated: “These are the appointed seasons of the Lord, sacred convocations, which you shall proclaim in their season” (Leviticus 23:4)….When Rabbi Yehoshua heard that even Rabbi Dosa ben Horkinas maintained that they must submit to Rabban Gamliel’s decision, he took his staff and his money in his hand and went to Yavne to Rabban Gamliel on the day on which Yom Kippur occurred according to his own calculation. Upon seeing him, Rabban Gamliel stood up and kissed him on his head. He said to him: Come in peace, my teacher and my student. You are my teacher in wisdom, as Rabbi Yehoshua was wiser than anyone else in his generation, and you are my student, as you accepted my statement despite your disagreement.”

The powerful imperative to maintain a unified custom that rabbi Gamiliel fought for so hard is best understood by the fact that Rabbi Gamiliel had lived through the Great Rebellion and the destruction of Jerusalem. He had seen the ultimate destruction brought about by sectarianism and an ununified Jewish people. Rabbi Gamiliel leveraged everything he had to make sure there was a unified Judaism. Rabban Gamiliel fought hard to make sure Judaism was not shattered by sectarianism, division, and everyone taking their own separate path at a time when Jews desperately needed that stability. 

This is why some commentaries here say that when Rabbi Gamliel urges us to “make for ourselves a rabbi,” this even includes someone who is not smarter or more knowledgeable than us. “Without a strategy, the people fall, but with many counselors, there is victory” (Mishlei 11:14). Consulting others has great virtue even if their knowledge does not exceed our own. My great grandfather, Rabbi Eliezer Poupko, who was from the same town as the great Rabbi Yisrael Meir Hakohen, the Chafetz Chaim, is described in the encyclopea Anshe Shem as “Ish Sodo Shel HaChafetz Chaim”, the man whom the Chafetz Chaim shared his secrets with. Even the most outstanding leaders of all time need someone to consult with in order to achieve certainty. This is what Rabban Gamiliel is teaching us here. Even if you have no need for new information or if there is no one more knowledgeable than you there, make sure you find someone whose advice you will take. Find someone who teaches you can learn. 

“Appoint for thyself a teacher, and avoid doubt”- the Hebrew letter vav, which can also mean “and” in Hebrew, connects these to statements. They can be seen as connected or as independent. “Appoint a teacher for yourself and avoid doubt,” in one statement, means that appointing a teacher for yourself will help you avoid uncertainty. It can also be read as a statement in and of itself. Do your best to avoid doubtful situations. 

“And do not make a habit of tithing by guesswork”–when a farmer grows fruits, vegetables, or grains in the land of Israel, they must separate tithes and give them to the Levites and the Kohanim. There are more than five different kinds of tithes and very specific requirements about how much of each must be given. It would be impossible to always give each tith to the exact verified measurement and so it is understandable that occasionally, Jews would separate the tiths based on an estimate.

Perfection and exactness are not always possible. Rabbi Gamiliel is warning us that although it is possible that at times, we may need to act based on an estimate, we must consciously avoid slipping down the slope of estimates and uncertainty. This is also true for general Torah observance. There are many fields of Halacha and Jewish law that allow for leniency. A shorter version of the prayer, in cases of great financial loss, when there is an illness and other extenuating circumstances. The warning we must have in our mind inspired by these words of Rabbi Gamiliel is to be cautious of how accustomed we become to relying on those leniencies. Yes, on occasion, we must rely on an estimate, but be very cautious about how much you rely on those. 

The Midrash Shmuel commentary on this Mishna notes that this is the last Mishna we are to learn that mentions the direct link to earlier generations. The chain beginning with Moses is no longer mentioned in the lessons the rabbis will be teaching us. It is no coincidence that this break takes place in the generation of Rabban Gamiliel, which is the first post-destruction generation. Roman oppression, exile, and laws targeting religious observance all led to a decreased ability to perfectly transmit the Mesorah from one generation to the other in ways that were previously possible. Ironically, the final lesson we receive under the umbrella of tradition and Mesorah is the lesson of seeking certainty. Certainty is all the more required in a post-destruction world that greatly lacks that certainty. 

“Shimon, his son, used to say: all my days, I grew up among the sages, and I have found nothing better for a person than silence. Study is not the most important thing, but actions; whoever indulges in too many words brings about sin.”

Shimon, the son of Rabbi Gamilel, is believed to be one of the Ten Martyrs killed by the Romans, mentioned in the prayers of Yom Kippur and Tisha Be’Av. (Rashbatz)

“All my days I grew up among the sages, and I have found nothing better for a person than silence”–while many commentaries here focus on the importance of silence and being able to use our words in a thoughtful, deliberate, and succinct way, the great Rabbi Ovadia of Bartenura interprets this Mishna as referring specifically about speaking after being the target of hurtful speech. Rabbi Shimon is teaching us that there is nothing better for our bodies than remaining silent after someone berates, demeans, insults, and hurts us.

This powerful explanation highlights why it is that Rabbi Shimon focuses on the benefit such silence brings to our body rather than speaking of our soul. For text that is so powerfully spiritual, that highlights the supremacy of the eternal soul over the transience of the temporary body, emphasizing that something is for our body rather than our soul seems to downgrade the statement. Understanding that this is not just a spiritual tip but something that can save your life makes it all the more powerful. When someone berates us, hurls hurtful words at us, and damages our standing and reputation, we are naturally inclined to defend ourselves and retaliate or defend ourselves.

This is the time when anger tends to bring the worst out of people, bringing even the most dignified and collected people to say things they later regret. This is when people speak words that harm their very bodies. And it is about this kind of speech the Rabbi Shimon is warning us about. With the flaming urge to say something in conditions when someone speaks so negatively about us, the best way to remind ourselves to stop is to remind us of the potential physical harm that awaits us if we indeed unleash words that we will later regret. 

“Study is not the most important thing, but actions; whoever indulges in too many words brings about sin.”–it is hard to ignore the similarity between these words of Rabbi Shimon, son of Rabbi Gamiliel, and a story relayed in the Talmud (Kiddushin 40b) “And there already was an incident in which Rabbi Tarfon and the Elders were reclining in the loft of the house of Nit’za in Lod when this question was asked of them: Is study greater or is action greater? Rabbi Tarfon answered and said: Action is greater. Rabbi Akiva answered and said: Study is greater. Everyone answered and said: Study is greater, but not as an independent value; rather, it is greater as study leads to action.”

The powerful connection between Roman persecution and this conversation that took place in the loft of a home in the city of Lod has been noted by many. The fact that another conversation the rabbis had in the same sitting is about the laws of when a Jew must give up her life and die rather than violate his or her faith reinforces the meaningful connection between this secret meeting between the rabbis in the loft and the horrid Roman persecution of the time. The fact that Rabbi Shimon Ben Gamiliel is one of those killed by the Romans ties this statement into the events of the day. 

During this time of Roman persecution, both studying Torah and observing its commandments could lead one to death at the hands of the Romans. Many Jews gave their lives to study the Torah, and others observed it. In many cases, Jews had to choose between their limited options; should they study the Torah or should they observe its commandments? While Rabbi Shimon’s statement seems to contradict the conclusion recorded in the Talmud in Kiddushin, their wording is slightly different. The word used for study in this Mishna is “Midrash” whereas the word for study is “Talmud”. The word Talmud refers more to learning what the facts of the subject are and carrying the knowledge of Torah from one generation to another. The word Midrash refers more to exegesis, deliberative and elaborative study. The Rabbis in Lod concluded that learning is most important, only insomuch as it contributes to action. Rabbi Shimon says what all agree on is that the elaborative kind of study, which might not lead to action, is not the most important thing, definitely in cases where it does not lead to action. 

“Whoever indulges in too many words brings about sin“–Rabbenu Yonah Ibn Janah comments that these words about indulging in too many words bringing sin are actually talking about words of Torah. Sometimes, when studying Torah, by elaborating and discussing too much, we miss its call to action. The foremost consideration we must have when studying Torah is the field of Halacha and action. We must study the Torah with a focus on what actions we must take to fulfill its words, and thus, the shocking statement is that sometimes even elaborating too much on the words of Torah–in a way that sidelines action–can bring about sin. 

“Rabban Shimon Ben Gamaliel used to say that the world stands on three things: justice, truth, and peace. As it is said, “execute the judgment of truth and peace in your gates” (Zechariah 8:16).

Some wonder what the point of this Mishna if it was in the very second Mishna of this book that we learned that the world stands on three things:  “Torah, service, and acts of kindness”. Which one is it? What three things does this world stand on?

Commentaries note that while the earlier Mishna in this chapter is talking about three things that keep this very world in existence—Torah, service, and kindness—making it worthy of God’s continued blessings, Rabban Shimon Ben Gamliel’s statements are speaking of the social fabric of society. If you would like society to exist, there must be justice, truth, and peace. These three will not always go in full harmony. There are times when justice will be in conflict with peace, harmony in conflict with justice, and truth in conflict with harmony. Balancing all three is difficult, but it is what holds society up. If one of these three is completely compromised, society can no longer exist. This Mishna echoes more powerfully, considering the fact that Pirkei Avot is a book written primarily for judges and the preservation of justice. Leaders must know they have a responsibility to all three: truth,  justice, and peace. 

Maimonides, in his commentary on the Mishna, takes a somewhat different approach to this Mishna. The justice referred to in this Mishna is referring to the integrity with which the public is governed. How many times have we seen countries with all the natural resources in the world, riches, brilliant and hardworking people, and every other ingredient for success there that crumble because public affairs are corrupt? The Mishna is coming to tell us that us that unless a country is conducted with wisdom and integrity, it will not be able to hold up.