Pirkei Avot
Discussion based upon
the Maharal’s commentary “Derech Chaim”
the Maharal’s commentary “Derech Chaim”
The Pirkei Avot is traditionally studied between Pesach and Shavuot. It is during that time that we learn from the early Rabbis and Tzaddikim and while there is much to be gained from going directly to the sources, there is also great benefit to be gained from the reading of later men of learning. Specifically we will look at the writing of the rabbi: Moreinu HaRav Yehudah Betzalel Loew (of Prague), the Maharal.
The Maharal lived more than 400 years ago [1512~1609] and was a contemporary of both Rabbi Yosef Karo [author of the Shulchan Aruch] who was a master of the Torah, and also Rav Yitzchok Luria [the Ari’zal or “Ari”] the great leader of kabbalah fro Tzfat. The Maharal taught a metaphysical system that drew upon the Zohar and his teachings still influence Jewish philosophy today.
The Maharal’s commentary, while based on kabbalah, rarely makes allusions to kabbalah itself. Here is just a brief outline of his focus:
G-d is perfect (shaleim) and is the only being capable of creating ex nihilo. [can we, should we use Latin in discussions of Judaic or Hebraic literature?]
He created, for us, two worlds - the physical world and the spiritual world. [Only the spiritual world reflects His perfection properly]
The World to Come is eternal and thus it is unchanging (existence)
A world without G-d’s Presence would be pointless & sterile rather than a place for spiritual growth.
The world serves and reveals the Holy One, and that is the essence of the giving of the Torah. As Torah directs mankind in the knowledge of HaShem and what He wants of man. In both enlightens man in the pursuit of holiness and the conduct of his life and also enlightens man(kind) to the truth of all being.
A few more comments before we begin to learn from the Maharal: Torah is a system, according to Rabbi Loew, that regulates human life and also embraces the systems within the universe, within the world and within man’s own existence. Torah is sechel (pure intellect) which is beyond human intellect. It is completely independent, nivdal (separate) of physical existence, chomer. Within the metaphor of the “Tree of Life”, Torah is rooted in G-d’s essence and is the link between G-d and mankind.
Now we turn the the Maharal’s own introduction:
“For a lamp is the commandment and Torah is light and the way to life is admonitions of correction.” (Mishlei 6:32) Light is not only the Biblical and Rabbinic, but also the almost universal, metaphor for intellect. The physical practice of mitzvot is similar - or like - a lamp where the point of the metaphor is that a wick, oil and container form the physical base for an ethereal flame and so our physical practice of any given mitzvot is the basis for a Divine light to settle upon us (as we dedicate our thought and actions to the commandments and our will to that of the Creator. So too the study of Torah is compared to light. Light is intangible and so too Torah is free, entirely, from all physical limitations - unlike the mitzvot which are physical actions fixed to time and space.
All this is prelude to the commentary on Pirkei Avot. And now we begin to learn-
“All israel has a share in the World to Come, as it is said (Yeshayahu 60:21): ‘And your people are all righteous; they shall inherit the land forever; they are the stem of My plantings, my handiwork, in which to take pride.’” [pp. 6~8]
“Moshe received the torah from Sinai, and transmitted it to Yehoshua; and Yehoshua to the Elders; the elders to the Prophets; and the Prophets transmitted it to the men of the Great Assembly. They (the men of the GA) said three things: Be deliberate in judgment; develop many disciples; and make a fence for the Torah.” [pp. 8~13]
Here we end our learning from Derech Chaim for today. For those interested in reading from this book that we are using for the text (and which I paraphrase), it is an ArtScroll Judaica Classics books: A commentary based on the selections from Maharal’s Derech Chaim by Rabbi Tuvia Basser available from Me’sorah Publications, ltd. Brooklyn, NY 11232.
The Maharal lived more than 400 years ago [1512~1609] and was a contemporary of both Rabbi Yosef Karo [author of the Shulchan Aruch] who was a master of the Torah, and also Rav Yitzchok Luria [the Ari’zal or “Ari”] the great leader of kabbalah fro Tzfat. The Maharal taught a metaphysical system that drew upon the Zohar and his teachings still influence Jewish philosophy today.
The Maharal’s commentary, while based on kabbalah, rarely makes allusions to kabbalah itself. Here is just a brief outline of his focus:
G-d is perfect (shaleim) and is the only being capable of creating ex nihilo. [can we, should we use Latin in discussions of Judaic or Hebraic literature?]
He created, for us, two worlds - the physical world and the spiritual world. [Only the spiritual world reflects His perfection properly]
The World to Come is eternal and thus it is unchanging (existence)
A world without G-d’s Presence would be pointless & sterile rather than a place for spiritual growth.
The world serves and reveals the Holy One, and that is the essence of the giving of the Torah. As Torah directs mankind in the knowledge of HaShem and what He wants of man. In both enlightens man in the pursuit of holiness and the conduct of his life and also enlightens man(kind) to the truth of all being.
A few more comments before we begin to learn from the Maharal: Torah is a system, according to Rabbi Loew, that regulates human life and also embraces the systems within the universe, within the world and within man’s own existence. Torah is sechel (pure intellect) which is beyond human intellect. It is completely independent, nivdal (separate) of physical existence, chomer. Within the metaphor of the “Tree of Life”, Torah is rooted in G-d’s essence and is the link between G-d and mankind.
Now we turn the the Maharal’s own introduction:
“For a lamp is the commandment and Torah is light and the way to life is admonitions of correction.” (Mishlei 6:32) Light is not only the Biblical and Rabbinic, but also the almost universal, metaphor for intellect. The physical practice of mitzvot is similar - or like - a lamp where the point of the metaphor is that a wick, oil and container form the physical base for an ethereal flame and so our physical practice of any given mitzvot is the basis for a Divine light to settle upon us (as we dedicate our thought and actions to the commandments and our will to that of the Creator. So too the study of Torah is compared to light. Light is intangible and so too Torah is free, entirely, from all physical limitations - unlike the mitzvot which are physical actions fixed to time and space.
All this is prelude to the commentary on Pirkei Avot. And now we begin to learn-
“All israel has a share in the World to Come, as it is said (Yeshayahu 60:21): ‘And your people are all righteous; they shall inherit the land forever; they are the stem of My plantings, my handiwork, in which to take pride.’” [pp. 6~8]
“Moshe received the torah from Sinai, and transmitted it to Yehoshua; and Yehoshua to the Elders; the elders to the Prophets; and the Prophets transmitted it to the men of the Great Assembly. They (the men of the GA) said three things: Be deliberate in judgment; develop many disciples; and make a fence for the Torah.” [pp. 8~13]
Here we end our learning from Derech Chaim for today. For those interested in reading from this book that we are using for the text (and which I paraphrase), it is an ArtScroll Judaica Classics books: A commentary based on the selections from Maharal’s Derech Chaim by Rabbi Tuvia Basser available from Me’sorah Publications, ltd. Brooklyn, NY 11232.
Yisrael Betzalel ben Avraham
Acharei-Kedoshim 10 Iyar 5770 - 24 April 2010
Beth Shalom Synagogue, Bermuda Dunes, CA
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