Community Magazine November 2003

20 COMMUNITY MAGAZINE s ” xc A perplexing statement—particularly since it comes from the Pirkei Abot (Ethics of our Fathers) which was written by the Tannaim, great Rabbis from over two thousand years ago. These men were on such a lofty spiritual level, that they possessed the ability to resurrect the dead. Their advice has been cherished by the greatest Jewish scholars for millennia and is considered almost prophetic. So the question follows: who was Shemayah, and what kind of advice is he giving us here? During the era of the second temple, the evil Babylonian King, Sancheriv, an intense anti-Semite, tried to destroy Jerusalem. Shemayah and his counterpart Avtalyon were the unlikely grandchildren of this scourge to Judaism. Now the ques- tion surrounding this proverb appears even more confounding. How did such a seem- ingly perverse message made by the grandson of such a terrible scoundrel make its way into Pirkei Avot? In stark contrast to their grandfather, Shemayah and Avtalyon were two of the greatest Torah luminaries our nation has known. After learning under Rav Yehudah ben Tabai, these two men became the Rabbis of the great Hillel and Shammai. A Gemarah in Pesahim says they were Gedolei Hador (the greatest sages of the generation), Hachamim, and Dershonim. A “Dershon” is able to decipher the hidden meanings in the verses of the Torah. These men are an example of what man has the potential to become. They started off as nothing and converted to become the world-renowned rabbis of rabbis. We learn that Shemayah was the Nasi [the rabbinical president of Israel] and Avtalyon was the Av Beit Din [second in command, the head of the court]. However, Jewish law stipulates that these two positions cannot be held by converts; they must be held by Jews with strong lin- eage. How were they chosen? The Rashbetz answers that these men were so great and beyond all others of the genera- tion, that an exception had to be made. The Rabbis of the day agreed that no one could lead like they would. Clearly then, Shemayah’s advice here is not some offhand or distasteful remark espousing a contradictory viewpoint and disrespect for Rabbis. There are perhaps thousands of books that provide unique insights into the wisdom of Pirkei Avot. We will touch upon but a few of these explanations here. A MESSAGE TO THE RABBI When taken in the context of advice to other Rabbis, this statement is quite logi- cal. “Love work” implies that being a part of the Rabbinate must be a labor of love. One who has dedicated himself to such a pursuit must have a passion for it. They must lead by example, not be afraid to rebuke, arbitrate, make peace, tend to the community’s needs at all hours, ensure that children are given a proper education and so on. It never ends and it could sometimes get dirty. Occasionally, a wealthy man must be rebuked if he is acting improperly. Sometimes it may be thankless to tell peo- ple what they are doing wrong. To be suc- cessful, a rabbi must assume his responsi- bilities with a powerful love for the work part of being a Rabbi…and simultaneously, a distaste for the honor that comes with it—“Despise the Rabbinate”. The ego boosting perks that come with the Rabbinate should not play into the rabbi’s motivations. Some scholars have been known to work on themselves to overcome this trait of human nature. One Rabbi who was preparing to be honored by his com- munity was overheard pacing in his home before the event, whispering to himself, “The Great Sage, the erudite Talmudist, the Honorable Man, the Gaon…” When the rabbi was the only one to come out of the room, the student asked “Rabbi, who were your speaking to in there?” This Rabbi answered, “When I give myself all the praises, it is unimpressive. It’s only impres- sive when others praise you. I am training myself now to not get affected by the prais- es that may be said about me later.” THE PLEASURE OF WORK? In a broader message, the dictum is understood as referring to the general pop- ulation. That a person must work is already considered a given by the Rabbis—here we are being taught the additional stipulation that one must love his profession. Before we analyze this provision, we should first examine the premise implied here that one must work in the first place. Contrary to what some may believe, finding and hold- ing a job is mandated by Judaism and advocated by rabbis. Even some of our great Rabbis themselves had a trade. Rashi DEDICATED IN MEMORY OF JACK A”H & MARCELLE A”H SHASHO BY ELLIOT SHASHO (h:t ,uct herp) ,ubcrv ,t tbau /vftknv ,t cuvt :rnut vhgna “Shemayah said: Love work. And Despise the Rabbinate. ” (Pirkei Abot 1:10) B Y : R A B B I E L I MA N S O U R The Work Ethic