He [Shimon HaTzaddik] used to say: The world stands upon three things – on the Torah, on [the sacrificial] service, and on acts of kindness (Avot 1:2).
An Existential Opening
After Masechet Avot’s first mishna concludes its description of those who relayed the Torah from generation to generation with the Anshei Knesset HaGedolah (Men of the Great Assembly), the second mishna presents a foundational statement of Shimon HaTzaddik, who was among its last members.
Shimon HaTzaddik’s statement is critical for our general worldview. Unlike most of Masechet Avot, which consists of directives for how to best live life, Shimon HaTzaddik relates here to the more fundamental question of why the world exists.
He asserts that the world stands on three pillars: It exists to facilitate Torah (learning), avodah (service of Hashem), and gemilut chasadim (acts of kindness). Shimon HaTzaddik teaches us that the world’s sustenance hinges upon human action and behavior. Because Hashem created the world to offer humanity the opportunity to live meaningful lives, He linked its existence to us doing so.
Torah
Torah is the first pillar. Though all three pillars are important, Torah learning reigns supreme. Chazal (Bereishit Rabbah 1:6) saw this idea in the Torah’s very first word – “Bereishit.” Torah learning is the “reishit” (beginning) the world was created to facilitate.
We remind ourselves of this fact every morning when we conclude our recital of the berachot related to Torah learning with the mishna in Pei’ah, which teaches that “Talmud Torah k’neged kulam,” the significance of Torah study is equal to that of all other mitzvot.
The Gemara (Megillah 16b) asserts that Torah learning is of greater value than building the Beit HaMikdash, honoring one’s parents, and even saving a life. In fact, Chazal taught that the world’s very existence hinges upon Torah learning. The Gemara (Avodah Zarah 3a) explains the Torah’s formulation of the sixth day of creation as “yom hashishi” (as opposed to simply “shishi” like in the description of previous days – “yom echad,” “yom sheni,” “yom shlishi,” etc.) as teaching that Hashem conditioned creation on a future special sixth day – the sixth day of Sivan when the Torah was given. Had we not committed ourselves to the Torah, Hashem would have returned the world to nothingness.
Rav Chaim Volozhin (Nefesh Hachayim 1:16) adds that the world’s existence not only hinged (in the past) on the original Kabbalat HaTorah but also continues to depend upon constant Torah learning. If there would be even one moment completely bereft of Torah learning, the world would cease to exist.
Talmud Torah (Torah study) is not just the world’s purpose; it is also the unique purpose and mission of the Jewish people. As the mishna in Avot’s second perek teaches, “If you have learned much Torah, do not take special credit; it is (simply) why you were created.” (Avot 2:8). Hashem created the world to be a context for Torah learning; He created the Jewish people as the vehicle. This explains why Hillel taught that one who does not study Torah deserves to die (Avot 1:13). Torah study is a central reason for our existence. If we do not commit ourselves to it, we do not deserve to exist.
Why is Talmud Torah so important? Firstly, it is the one pursuit we can (and should) devote our free time to. While we perform chesed in response to another’s situational need and daven three times a day, we can learn Torah in any and every free moment. It is the constant that should fill our lives with meaning.
Additionally, through Torah learning, we transcend our world and meet Hashem through His wisdom. Though we connect to Hashem through the performance of all mitzvot and all forms of Avodat Hashem, when we study Torah, we achieve a higher connection because we immerse ourselves in His thought. We understand and connect to Hashem by appreciating the way He “thinks” and what He values.
Avodah
But Torah is not the only pillar. Avodah is also important. Study alone is not enough to sustain the world and our existence. This is why man’s presence in Gan Eden, which was self-sustainable, still included his responsibility to work (Bereishit 2:15).
Avodah should focus on Avodat Hashem. This is why the meforshim explain the mishnah’s mention of avodah as referring to korbanot. Korbanot express our appreciation of Hashem’s role in the world (and in our lives) and our interest in giving to and sacrificing for Him. As with all relationships, we reinforce our commitment and closeness to Hashem through gift and sacrifice.
Kayin and Hevel were the first the Torah records as having offered korbanot (Bereishit 3:3-4). After Noach (later) offered a korban upon exiting the ark, Hashem responded with His promise to sustain the world for eternity (Bereishit 8:20-22). When we show our appreciation of and commitment to Hashem, He commits Himself to us and our world.
Of course, today, we are unable to offer korbanot. We offer our tefillot instead. The Gemara (Ta’anit 27) teaches that the offering of the korban tamid used to sustain the world; today, our tefillot play this role. In certain ways, tefillot are even more significant than korbanot. Petitioning Hashem for our needs expresses recognition of our dependence upon, in addition to our interest in a relationship with, Him (Netivos Olam, Netiv Ha’avodah 1,3).
The Rambam (Peirush HaRambam L’Mishna, Avos 1:2) extends the pillar of avodah beyond korbanot and tefillah — he explains that the mishna uses korbanot as a paradigm for mitzvot in general. Korbanot are significant because they are how we fulfill Hashem’s commandment (to sacrifice them). We serve Hashem in a similar way by observing any and all of His mitzvot.
Gemilut Chasadim
The third pillar is chesed. One might have thought that personal development and commitment to Hashem would be enough to sustain the world. Shimon HaTzaddik teaches us that this is not the case. In fact, the nevi’im Micha (Micha 6:8) and Yeshaya (Yeshayahu 58) present care for others (in contrast to korbanot) as central to what Hashem wants from us. Korbanot and avodat Hashem are important, but Hashem wants us to serve Him by (also) caring about and for His creations – particularly those He created in His image. By doing so, we emulate Hashem who created the world as an act of chesed. (Of course, He does not need the world; He created it for us.)
Our acts of chesed are also our way of giving back to Hashem. Rav Avraham Chaim Feuer explains that this is why the mishna uses the term gemilut chasadim: our chesed is a way of “paying Hashem back” for His. By assisting others created in His image, we show our appreciation that we, too, were created this way.
Torah and Ma’asim Tovim
Chesed is an essential complement to Talmud Torah. The Gemara (Avodah Zarah 17b) compares one involved in only Torah learning but not chesed to one who has no G-d. One focused only on himself lacks a meaningful relationship with Hashem. As we saw, Torah learning can be “gadlus” – greater than other mitzvot – but if taken to a self-centered extreme, it can also be godless. Torah learning is only gadlus when it inspires us to care for Hashem’s other creations.
This is why we celebrate Torah and ma’asim tovim (good deeds) as the goals and the epitome of life. They are the life goals the community wishes for newborn babies and which mothers daven for each week when they light candles. The two together are how we serve Hashem in the fullest sense of the word.
The Three-Legged Stool
Put together, these three foci, Torah, avodah, and gemilut chasadim, are what the world exists for and what we should, therefore, focus upon. May appreciating this foundational idea help us maximize our lives and our contribution to sustaining the world.
