A Day to Bare Our Souls - and Find Ourselves

One and All

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The world was created with ten Divine utterances. What does this come
to teach us? Certainly, it could have been created with a single
utterance. However, this was in order to make the wicked accountable for destroying a world which was created with ten utterances and to reward the righteous for sustaining a world which was created with ten utterances.

- Ethics of the Fathers, 5:1

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In other words, G-d chose to "expend" ten utterances on our world to make our life's mission within it more significant and valuable.

Yet this explanation seems somewhat unsatisfactory. If G-d could create a world with a single utterance, then this ought to be the true measure of its worth. Any additional "expenditure" on His part seems but an artificial inflation of its value. As the commentary Midrash Shemuel puts it: If A pays ten zuz for an object worth only a single zuz, and B steals it, would B's obligation be for more than the object's true value?

Could and Did
Chassidic teaching explains that the above mishnah actually describes two existing dimensions to our existence. When the Ethics says that the world "could have been created with a single utterance," it is not merely speaking of a theoretical possibility, but of a particular facet of our present reality. A facet that exists by virtue of the "could" element of G-d's creative power.

In other words, there are two aspects to G-d's creation:

1. The very fact of its existence: before it was not, now it is. G-d brought all created things into being out of a prior state of absolute nothingness. Their "somethingness" is a feature that they all share equally, their individuality fading to insignificance before this fact. This most basic creative power of the Almighty originates in the "could" of G-d, the sublime potential for creation rooted in His essence.

2. The individual nature of the various elements to comprise our world. In addition to the common fact of their existence, G-d imbued each entity with its own unique features and qualities, making for a diverse and multifaceted universe.

Of course, G-d could have created our world, in all its infinite detail, with a singular expression of his desire for a world. But had He done so, the only meaningful aspect of our existence would have been the common denominator of all reality: the fact of its existence and the ultimate purpose of its creation. Since the ultimate measure of a thing's value is the significance imparted to it by the Creator, the particular nature of things, despite their vivid individuality, would have been but a superficial phenomenon, devoid of any true import.

Enter the "ten utterances." They represent the Divine creative force that shapes the specific nature and function of all things. And because the Creator is involved in creation also on this level, the deeds of man - for better and for worse - are doubly significant. Not only does creation as a whole serve a Divine purpose, but each of its parts has its specific utility imbued in it by the Divine utterance that creates and sustains it.

So when man makes use of a specific talent or resource that has been placed at his disposal, he fulfills (or, G-d forbid, abuses) its Divine purpose on both levels: on the existential level, where it is defined as an object of G-d's overall objective in creation; and on the particular level, the level on which the Almighty identifies and lends import to its specific features and function.

Four Applications
These two dimensions to existence, the singular and the particular, are likewise present in the "miniature universe" that is man, and find expression in many areas of our lives.

The individual human being is a virtual "community" of ideas, character traits, drives and tendencies. And yet, it is the same ``I'' who experiences them all. This duality is likewise reflected in everything that we do. To cite a few examples, the manner in which we contemplate the mystery and majesty of the Creator, how we develop our environment, how we commune with the Almighty in prayer and how we approach the study of the His wisdom, the Torah - all include both an "all-inclusive" approach as well as a localized, particular approach.

In man's perspective of the world and its Creator. Through contemplating the nature of His creation, one comes to appreciate the greatness of G-d and to develop feelings of love and awe towards Him. This meditation may take the inclusive or the specific approach, each with its own results.

One can contemplate G-d as the creator of existence per se. The result: a humbling realization of how lofty and removed He is from our reality.

For the creation of something out of nothing (ex nihilo) is attributable only to a being who transcends the terms and definitions of both "something" and "nothing" - an abstraction beyond the domain of the rational mind.

Or, one may contemplate the intricacies of nature, the amazing individual qualities of every created thing. This causes a more "personal" love and awe of G-d - something closer to and more digestible by the human mind and heart.

In our utilization of the world's resources. The Midrash describes G-d's desire for a world as a "desire for a dwelling place below." By using the resources of our world to serve the Almighty, we fulfill this Divine aim, creating an environment hospitable to His presence.

Here again we employ a dual approach. On the one hand, in everything we do we are guided (not by the dictates of its mundane, self-focusing nature, but) by this single common goal - that "all your deeds should be for the sake of Heaven." On the other hand, this does not result in a homogeneous, featureless approach to life, in which the means are insignificant and only the ultimate goal matters. Rather, the unique characteristics of each element are recognized and appreciated as integral elements of G-d's creation and purpose.

In Prayer, we approach G-d with the recognition of our dependence upon Him for existence and sustenance. Here, too, both the inclusive and specific elements are present.

We begin our day with acknowledgement and gratitude to G-d as the giver of life - the Modeh Ani prayer (see insert). Then, throughout the day, we recite many blessings and prayers, each verbalizing a particular aspect of our relationship with G-d as it pertains to our specific needs
and experiences.

In our study of Torah. Torah is a revelation of G-d's wisdom and will, binding its student to the "mind" of G-d. In this most basic function of Torah, the nature and depth of our understanding is all but irrelevant. As one great chassidic master put it, ``There are seventy ways of studying Torah; the first one is silence.''

In this, the entire Jewish nation is a unified, singular knower of G-d via the Torah. We see this reflected in the wording of the verse, "...and he (Israel) camped opposite the mountain (Sinai)." As our sages comment on the singular usage ("he camped"), the entire nation of Israel was unified as a single individual in preparation for its receiving of the Torah from the Almighty.

On the other hand, G-d encased His Torah wisdom in rational concepts, designating the human mind as the tool to grasp His Divine truth. And the realm of the intellect is a specified and individualized domain: no two minds are identical, and different fields must be approached with differing methods, rudiments and points of reference.

The Torah embraces the entire range of intellectual potential of the human mind. It includes every rational discipline known to man, from the mystical to the analytical, from the legal to the psychological. Its every concept is a virtual universe of multilayered meanings and countless applications to every area of life. We therefore beseech G-d, "Grant us our portion in Your Torah" - enable us to properly employ the specific intellectual talents that You have granted us to discover our individual portion and path to our knowledge of Your truth.
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Introductory reading to Ethics of the Fathers:

All Israel has a share in the World to Come, as is stated:

``And your people are all righteous; they shall inherit the land forever. They are the shoot of My planting, the work of My hands, in which I take pride.'' (Sanhedrin, 11:1)

Chapter Five

1. The world was created with ten utterances. What does this come to teach us? Certainly, it could have been created with a single utterance. However, this is in order to make the wicked accountable for destroying a world that was created with ten utterances, and to reward the righteous for sustaining a world that was created with ten utterances.

2. There were ten generations from Adam to Noah. This is to teach us the extent of G-d's tolerance; for all these generations angered Him, until He brought upon them the waters of the Flood.

There were ten generations from Noah to Abraham. This is to teach us the extent of G-d's tolerance; for all these generations angered Him, until Abraham came and reaped the reward for them all.

3. With ten tests our father Abraham was tested and he withstood them all---in order to make known how great was the love of our father Abraham [for G-d].

4. Ten miracles were performed for our forefathers in Egypt, and another ten at the sea. Ten afflictions were wrought by G-d upon the Egyptians in Egypt, and another ten at the sea. With ten tests our forefathers tested G-d in the desert, as is stated, ``They tested Me these ten times, and did not harken to My voice.''

5. Ten miracles were performed for our forefathers in the Holy Temple: No woman ever miscarried because of the smell of the holy meat. The holy meat never spoiled. Never was a fly seen in the slaughterhouse. Never did the High Priest have an accidental seminal discharge on Yom Kippur. The rains did not extinguish the wood-fire burning upon the altar. The wind did not prevail over the column of smoke [rising from the altar]. No disqualifying problem was ever discovered in the omer offering, the ``two loaves'' or the showbread. They stood crowded but had ample space in which to prostate themselves. Never did a snake or scorpion cause injury in Jerusalem. And no man ever said to his fellow ``My lodging in Jerusalem is too cramped for me.''

6. Ten things were created at twilight of Shabbos eve. These are: the mouth of the earth; the mouth of the well; the mouth of the donkey; the rainbow; the mannah; the staff [of Moses]; the shamir; the writing, the inscription and the tablets [of the Ten Commandments]. Some say also the burial place of Moses and the ram of our father Abraham. And some say also the spirits of destruction as well as the original tongs, for tongs are made with tongs.

7. There are seven things that characterize a boor, and seven that characterize a wise man. A wise man does not speak before one who is greater than him in wisdom or age. He does not interrupt his fellow's words. He does not hasten to answer. His questions are on the subject and his answers to the point. He responds to first things first and to latter things later. Concerning what he did not hear, he says ``I did not hear.'' He concedes to the truth. With the boor, the reverse of all these is the case.

8. Seven types of retribution come to the world, for seven types of sin. When some tithe and others don't, a hunger caused by turmoil ensues: some are hungry, others have their fill of food. When all are unanimous in their failure to tithe, a hunger by drought ensues. For not separating chalah, an utter, annihilating huger results.

Plagues come to the world for those capital crimes mentioned in the Torah that have not been given over to the beth-din, and for desecrating the produce of the sabbatical year.

The sword comes to the world for the procrastination of justice, the corruption of justice, and because of those who misinterpret the Torah.

9. Carnage by wild beasts comes to the world for false oaths and the desecration of G-d's name.

Exile come to the world for idol-worship, sexual promiscuity, murder and the failure to leave the land fallow on the sabbatical year.

There are four time-periods when plagues increase: on the fourth and seventh years [of the sabbatical cycle], on the year following the seventh, and following the festivals of each year. On the fourth year, because of [the neglect of] the tithe to the poor that must be given on the third year; on the seventh, because of the tithe to the poor that must be given on the sixth; on the year after the seventh, because of the produce of the sabbatical year; and following each festival, because of the robbing of the poor of the gifts due to them.

10. There are four types of people: One who says, ``What is mine is yours, and what is yours is mine'' is a boor. One who says ``What is mine is mine, and what is yours is yours''---this is a median characteristic; others say that this is the character of a Sodomite. One who says, ``What is mine is yours, and what is yours is yours'' is a chassid (pious one ). And one who says ``What is mine is mine, and what is yours is mine'' is wicked.

11. There are four types of temperaments. One who is easily angered and easily appeased---his virtue cancels his flaw. One whom it is difficult to anger and difficult to appease---his flaw cancels his virtue. One whom it is difficult to anger and is easily appeased, is a chassid. One who is easily angered and is difficult to appease, is wicked.

12. There are four types of student. One who is quick to understand and quick to forget---his flaw cancels his virtue. One who is slow to understand and slow to forget---his virtue cancels his flaw. One who is quick to understand and slow to forget---his is a good portion. One who is slow to understand and quick to forget---his is a bad portion.

13. There are four types of contributors to charity. One who wants to give but does not want others to give---is begrudging of others. One who wants that others should give but does not want to give---begrudges himself. One who wants that he as well as others should give, is a chassid. One who want neither himself nor others to give, is wicked.

14. There are four types among those who attend the study hall. One who goes but does nothing---has gained the rewards of going. One who does [study] but does not go to the study hall---has gained the rewards of doing. One who goes and does, is a chassid. One who neither goes nor does, is wicked.

15. There are four types among those who sit before the sages: the sponge, the funnel, the strainer and the sieve. The sponge absorbs all. The funnel takes in at one end and lets it out the other. The strainer rejects the wine and retains the sediment. The sieve rejects the coarse flour and retains the fine flour.

16. Any love that is dependent on something---when the thing ceases, the love also ceases. But a love that is not dependent on anything never ceases. Which is a love that is dependent on something? The love of Amnon for Tamar. And one that is not dependent on anything? The love of David and Jonathan.

17. Any dispute that is for the sake of Heaven is destined to endure; one that is not for the sake of Heaven is not destined to endure. Which is a dispute that is for the sake of Heaven? The dispute(s) between Hillel and Shamai. Which is a dispute that is not for the sake of Heaven?

The dispute of Korach and all his company.

18. One who causes the community to be meritorious, no sin will come by his hand. One who causes the community to sin, is not given the opportunity to repent. Moses was meritorious and caused the community to be meritorious, so the community's merit is attributed to him; as is stated, ``He did G-d's righteousness, and His laws with Israel.'' Jeroboam the son of Nebat sinned and caused the community to sin, so the community's sin is attributed to him; as is stated, ``For the sins of Jeroboam, which he sinned and caused Israel to sin.''

19. Whoever possesses the following three traits is of the disciples of our father Abraham; and whoever possesses the opposite three traits is of the disciples of the wicked Bilaam. The disciples of our father Abraham have a good eye, a meek spirit and a humble soul. The disciples of the wicked Bilaam have an evil eye, a haughty spirit and a gross soul. What is the difference between the disciples of our father Abraham and the disciples of the wicked Bilaam? The disciples of our father Abraham benefit in this world and inherit the World To Come, and is stated,

``To bequeath to those who love Me there is, and their treasures I
shall fill.'' The disciples of the wicked Bilaam inherit purgatory and
descent into the pit of destruction, as is stated, ``And You, G-d, shall
cast them into the pit of destruction; bloody and deceitful men, they
shall not attain half their days. And I shall trust in you.''

20. Judah the son of Teima would say: Be bold as a leopard, light as an eagle, fleeting as a deer and mighty as a lion to do the will of your Father in Heaven. He would also say: The brazen---to purgatory; the bashful---to paradise. May it be Your will, L-rd our G-d and G-d of our fathers, that the Holy Temple be rebuilt speedily in our days; and grant us our portion in Your Torah.

21. Ben Bag Bag would say: Delve and delve into it, for all is in it; see with it; grow old and worn in it; do not budge from it, for there is nothing better.

Ben Hei Hei would say: According to the pain is the gain.

22. He would also say: Five years is the age for the study of Scripture. Ten, for the study of Mishnah. Thirteen, for the obligation to observe the mitzvot. Fifteen, for the study of Talmud. Eighteen, for marriage. Twenty, to pursue [a livelihood]. Thirty, for strength Forty, for understanding. Fifty, for counsel. Sixty, for sageness. Seventy, for elderness. Eighty, for power. Ninety, to stoop. A hundred-year-old is as one who has died and passed away and has been negated from the world.

Studied at the conclusion of each lesson of the Ethics:

Rabbi Chananiah the son of Akashiah would say: G-d desired to merit the people of Israel; therefore, He gave them Torah and mitzvot in abundance. As is stated, ``G-d desired, for sake of his righteousness, that Torah be magnified and made glorious.'' (Makot, 3:16)


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