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He [R. Elazar ben Azariah] used to say: Anyone
whose wisdom is greater than his deeds to what is he comparable? To a tree
whose branches are many and whose roots are few, and the wind comes and
turns it over. [This is] as it is stated, ‘And he will be like a lonely
tree in a wasteland, and it will not see when good comes. It will dwell on
parched soil in the desert, a salty land, uninhabited’ (Jeremiah 17:6). But
one whose deeds are greater than his wisdom to what is he comparable? To a
tree whose branches are few and whose roots are many, that even if all the
winds in the world blow against it, they do not move it from its place. As
it is stated, ‘And he shall be like a tree planted on the water, and
towards the stream it will spread its roots,and it will not see when heat
comes. Its leaves will be fresh, in a year of drought it will not worry,
and it shall not cease yielding fruit’ (ibid. 17:8).
This mishna discusses
the importance of actions over study. In theme it is identical to the
earlier Mishna
12 which stated: “Anyone whose good deeds are greater than his wisdom,
his wisdom will endure, and anyone whose wisdom is greater than his good
deeds, his wisdom will not endure.” We explained there that knowledge of
Torah alone, left as abstract, not-applied wisdom will not “endure”. It
will not become a part of a person and will not change him or her for the
better. However, if a person studies the Torah and observes, the Torah’s
teachings will be integrated into his life. The Torah will come to life for
him and will penetrate his soul. Only one who first observes the Torah will
truly be able to both understand and appreciate its wisdom.
Here R. Elazar (our
mishna’s author) illustrates this concept. He compares knowledge without
deeds to a tree with many branches but few roots. We might at first think
to compare wisdom to our roots — the foundation of our beings, and deeds to
the branches — the results or the fruits of our convictions. Our mishna
tells us otherwise. Actions form the basis of our beings. We are what we
do, not what we admit to intellectually. If someone “knows” he should act a
certain way, he knows G-d exists and will reward and punish, he knows the
Torah is truth, he knows he should watch his cholesterol level, etc. etc. —
he “knows” all the right stuff but somehow it just doesn’t reach the level
of the practical: Well, that plus a subway token will get him a ride on the
subway. (Probably a magnetic card nowadays, but would hardly have the same
ring…)
A person is truly his
deeds. If he puts his actions where his mouth is, he stands for something.
He does not just spout certain concepts or behaviors; he is willing to live
by them.
Thus, a person with
firmly “rooted” beliefs — meaning, who acts on his convictions — is a tree
with many roots and few branches. His faith will remain steadfast come the
fiercest winds of ill-will and oppression. (Our mishna spoke in metaphor,
so you’ll indulge me as well.) 😉
One, however, who
studies and says but does not do will not persevere in times of trouble. He
may pay lip service and go through the motions when the weather is fair,
but when faced with temptation and challenge, his faith will not endure. If
anything, his excessive knowledge will burden him — as a tree overladen
with branches. He has learned more than he cares to know and observe.
Eventually his very knowledge will increase his resentment of G-d and
contribute to his toppling.
R. Elazar illustrates
his point by quoting verses from Jeremiah, describing trees growing in
different environments. The truth is, the verses R. Elazar quotes were
actually stated in a rather different context. Verse 6, which describes a
tree in the desert, was an illustration of v. 5: “…cursed is the one who
trusts in man and makes flesh his support, and whose heart is removed from
G-d.” Similarly, v. 8, describing a tree by the water, illustrates v. 7:
“Blessed is the man who trusts in the L-rd….”
Now the verses
themselves are readily understandable. One who trusts in G-d draws his or
her strength and support from G-d’s infinite benevolence. He knows he is in
G-d’s hands. He will be able to withstand suffering and hardship, knowing
that G-d is watching over him and that his experiences are purposeful and a
part of G-d’s plan. King David wrote, “Even as I walk in the valley of the
shadow of death, I fear not evil for You are with me” (Psalms 23:4).
However, one who trusts in the flesh of man will not draw from any such
infinite source. Suffering will be to him a meaningless accident. Even the
good he does experience will not draw him closer to the true Source of all
that is good.
The obvious question,
however, is how can R. Elazar quote these verses out of context and apply
them to someone who has more or fewer deeds than his wisdom? Does having
more deeds somehow relate to trusting G-d? Does a person have fewer deeds
because of a lack of trust?
I believe that R.
Elazar, in his comparison, brings to light a fascinating insight, and
teaches us a profound life lesson. Why would a person do less than he
knows? Quite often it is because he is only willing to do that which he
understands. If he can first make sense of it and convince himself that a
mitzvah (commandment) is just, he will observe it. If, however, there does
not seem to be any good reason not to eat pork or to have two sets of
dishes (for meat and dairy), he will consider it a pointless burden and
will discard it. He sets himself as arbiter over G-d’s Torah. And his lack
of observance stems from a lack of trust that G-d and His Torah are
perfect.
One who does more
than he knows, however, is in effect stating the opposite: “I will do first
even if I do not understand. Finding meaning and significance is of course
important, but I do not make my fulfillment hinge upon this.” This type of
person will generally be doing more than he or she “knows” — or understands
why it is required.
(See the previous
class cited (3:12), in which we observed that this was precisely the intent
of the Children of Israel when they accepted the Torah at Sinai. When they
stated “We will do and we will hear” (Exodus 24:7), they accepted to first
“do”, and only to then “hear”: study, delve and learn to appreciate.)
Thus, the difference
between these two types of people is trust. The second person is willing to
say “I know G-d knows better and I will follow His laws regardless of
whether or not they make sense to me.” He has faith that an
all-knowledgeable G-d commands in a manner both just and righteous, even if
man, with his limited understanding, cannot always comprehend. He is not so
different from the man of faith who — as “a tree planted on the water” —
accepts that G-d knows best even when he endures suffering.
The first person,
however, is relying on his own sense of right and wrong to arbitrate the
justness of G-d’s laws. By observing only that which he understands, he is
in effect stating that he is not ready to accept the Torah through humble
submission to a Higher Authority. He trusts first and foremost his own mind
(which has always been man’s greatest undoing) — just as one who works and
expends but does not look towards G-d for success, “making flesh his
support.”
I feel this sheds
light on an error which many people make in their very worthy quest for
spirituality and religion. Many people sincerely sense that Judaism
contains truth and meaning, and they begin to study and experience it for
themselves. There is no question, they are on the right track (MHO, that
is…).
But one thing we must
keep in mind. Our criteria for discerning truth must not be if each
commandment does or does not make sense to us. If the Torah really is the
word of an infinite G-d, its veracity should not depend on our ability to
understand it. If anything we should be surprised if we found every law in
the Torah readily understandable to the human mind, just as we would hardly
expect a breakthrough invention to employ no more than high school
mathematics and engineering. (Our rule for any specialty area — religious
or not — should be that if we can understand it, it can’t possibly be very
good. If I can master a game or piece of software in minutes, it can’t be
very profound. If I can easily understand how an appliance should be fixed,
the repair shouldn’t cost very much.)
Rather, we must
search for G-d on a deeper level: Is there an infinite Creator? Does the
world around us point to a Master Designer? Did G-d have a purpose in
creating man — or did He put the requisite work in and then just forget
about the whole thing? Does G-d have a plan for the world and a mission for
mankind? Did He provide us with instructions for realizing that plan (does
it make any sense that He would not)? Is there any evidence indicating that
G-d appeared to millions at Mt. Sinai — as our tradition claims? And
lastly, does the pattern of world history seem to intimate a developing
Divine plan, a march towards some great and cataclysmic finale to world
history? (See class 3:20
regarding the final question; 3:10
regarding the second-to-last.)
Let us not waste our
time agonizing over precisely why G-d would forbid us to wear clothes
containing mixtures of wool and linen or why a priest may not marry a
divorcee. For if we can conclude the big issues, the smaller ones will not
be issues to begin with. And we will then be ready to believe and to trust.
As the Jewish Nation — who did see their Creator close-up — said first “we
will do” and then “we will hear” (Exodus 24:7), we too will accept, follow
and observe… and then we will truly understand.
(I have heard R. Noach Weinberg OBM, of Yeshiva Aish
HaTorah, Jerusalem make a point similar to our final.)
Text Copyright © 2009
by Rabbi Dovid Rosenfeld and Torah.org.
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