Pirkei Avos - Torah.org

Chapter 1 Mishna 18
By Rabbi Dovid Rosenfeld

Judaism vs. Universal Law

"Rabbi Shimon the son of Gamliel said, on three things does the world endure - justice, truth and peace, as the verse says (Zechariah 8:16), 'Truth and judgments of peace judge in your gates.' "

According to most commentators Rabbi Shimon the son of Gamliel was the grandson of Shimon mentioned in the previous mishna. He was also the father of Rabbi Judah the Prince, the redactor of the mishna. Possibly, the author of this mishna is the same as the Shimon above. The previous statement he said in his earlier years ("...I grew up among the wise..."), while this mishna was stated after he had already become Nasi (lit. prince). (See Tiferes Yisrael.)

Mishna 2 above made a similar statement: "For three things does the world exist - for Torah, service, and acts of kindness." We explained there that the mishna was discussing the purpose of creation. The world was created - in a nutshell - so that we would serve God, study Torah, and perform acts of kindness. (See our discussion there - you wouldn't expect a one line "the world was created for..." to do it now would you? ) This mishna is discussing the prerequisites necessary to allow the world to function properly and sustain itself - to allow societies and civilizations to exist and endure. For this the world needs, (1) truth - honest and sincere interaction between people, both in their professional and personal lives, (2) justice - proper, functioning judicial systems (+ police forces); and a basic sense of respect for individual liberties, and (3) peace - a basic desire for peace and that all nations and individuals live in harmony. The purpose of creation is so that we fulfill higher missions. But the world - to be a fitting, livable arena for pursuing such goals - must have these basic components.

In a similar vein, there are certain basic tenets of Judaism which apply universally. Such laws are needed for the proper function of human society. There are seven basic commandments, known as the Seven Noachide Laws - which God commanded to all of humanity. (The Talmud (Sanhedrin 57-8) derives them from verses from the stories of Genesis and Noah.) These are (six don't and one do): (1) idolatry (2) cursing God (3) murder (4) adultery / incest (5) robbery (6) eating a limb torn from a live animal (7) setting up court systems. Any Gentile who keeps these commandments - and does so because God commanded him - not merely because they fit his own perception of correct behavior - will receive a share in the World to Come. (See Rambam, Laws of Repentance 3:5.)

There is a Midrash (Sifri to Deutoronomy 33:2) which says that God, before giving the Torah to Israel, offered it to the nations of the world. One nation asked, "What does it say?" God answered, "Thou shalt not kill." The nation answered, "What?! No wars? No Monday night football?" and rejected it. Another nation asked the same question. God responded, "Thou shalt not steal." The nation: "What?! Full reporting to the IRS?" and too responded in the negative. Finally, God offered the Torah to Israel. We asked no questions, responded "We will do and we will hear" (Exodus 24:7), and became God's chosen nation.

My teacher, Rabbi Yochanan Zweig (www.talmudicu.edu), asked a simple question. Weren't all the nations *already* commanded not to kill and steal? If so, why would "Don't kill / steal" scare them off? (They may not have liked it to begin with, but accepting the Torah would not change the fact. How could these have been the reasons that they rejected the Torah?) Further, civilized societies universally do accept such basic codes of conduct. Did these nations really feel that they could operate with no semblance of law and order?

He explained that there is a fundamental difference between the universal "Don't kill" and "Don't steal" and the Jewish one. God told all of mankind to observe certain basic precepts of behavior. But as we explained above, they are primarily to keep the world in order, so that society may function properly. In Chapter 3 Mishna 2, we will learn "Pray for the welfare of the government, for if not for its fear a person would swallow his fellow alive." We all know what happens during a blackout. It brings out the best in people and the worst.

The Jewish concepts of "Don't kill" and "Don't steal" are asking for something infinitely higher. When God commanded us not to kill, He was not only telling us to refrain from the *physical* act of murder. He was telling us to gain an appreciation that murder is wrong and that human life is valuable. The Talmud (Sotah 10b) likewise tells us that one should allow himself to be killed rather than *embarrassing* a fellow Jew publicly (just as one must allow himself to be killed before killing someone else). If life is important, quality of life is important. Making someone feel he or she wishes he were dead is tantamount to killing him. Similarly, when we are commanded not to steal, we learn that all of a person's possessions must be treated with respect. Our Sages learn that even disturbing someone's sleep is "stealing" his relaxation time. All the laws of the Torah as well are not just "do's" and "don't do's". They are instructions - challenges - that we grow into people who have an appreciation for the values of the Torah, and of God.

Thus, in the Midrash, the nations of the world were not willing to accept the Torah. They recognized, of course, that no society strife with violence and theft can function. Killing and stealing as acts they could forgo. But to change themselves as people - to develop an appreciation for the value systems of Judaism - that far they could not go. We, on the other hand, have such an obligation. As the Talmud puts it "God wants our hearts" (Sanhedrin 106b). Judaism does not ask for our deeds, our acts, or even our thoughts. It asks for nothing less than our hearts.

With this, and with God's help, we have completed the first chapter.