What The World Needs To Survive
Rashbag (Rabban Shimon ben Gamliel) concludes Avot’s first perek by revealing the world’s three pillars: din, emet, and shalom (Avot 1:18). His statement reminds us of the three pillars identified at the beginning of the perek by Shimon HaTzaddik: Torah, avodah, and gemilut chassadim (Avot 1:2).
What is the relationship between the pillars of the two Rav Shimons? Clearly, Rashbag, the latter of the two, built upon Shimon HaTzaddik’s model of three pillars. The question is whether he disagrees with Shimon HaTzaddik’s pillars or further develops them.
The Meiri’s version of Rashbag’s statement: “Al shloshah devarim ha’olam kayeim (the world is sustained by three things),” highlights a significant difference between Rashbag’s teaching and that of ShimonHaTzaddik, who listed the three pillars upon which the world stands (omed). Shimon HaTzaddik identified the goals of the world’s existence, while Rashbag highlighted what the world needs to exist, what sustains and maintains a functional, healthy society: din, emet, and shalom.
We have related to Rashbag’s third pillar, shalom, in previous pieces. This week, we will explain the importance of emet and din.
Emet is important to G-d, man, and the broader relationships needed for the world to function. Emet is important to G-d Himself. It is one of His thirteen attributes and what He uses as His seal (Yoma 69b).
Man should also pursue emet. The Torah prohibits lying (Vay. 19:11) and commands us to distance ourselves from falsehood (Shem. 23:7). We should avoid any situation that looks false or could lead to falsehood.
Emet should be more than skin-deep; it should also penetrate our minds and hearts. Dovid Hamelechtaught this by including “truth of the heart” as one of his eleven basic Jewish behavioral principles.
Emet is also the personal ideal we should aspire to achieve. Valuing emet should inspire us to engage in constant teshuvah and reflection, reaffirming our dedication to Torah’s divine truth.
Shimon HaTzaddik emphasizes emet’s importance for society as well. Truth and trust are conditions for healthy interpersonal relationships. If we cannot rely on each other, personal relationships and broader society unravel.
Nowhere is this truth more critical than in courts of law. This is why the commandment to avoid falsehood applies most intensively to judges and court proceedings, and judges must be “men of truth” (Shem.18:21).
Men of truth have the best chance of achieving Rashbag’s first goal: din (law or justice). Though judges are not always able to determine truth and often recommend compromise to maintain shalom (the Mishnah’s third value), they should never allow these factors to blur their vision of truth. A society lacking truth and justice as its moral compass inevitably becomes rife with injustice and cynicism.
Though we are commanded to be kind and compassionate and care for the poor and those in need, our court system must be driven solely by the pursuit of justice. This is why the Torah prohibits the court from showing favor for the poor or weak (Vay. 19:15). The judge and a rich plaintiff are, of course, commanded to support a poor defendant, but that cannot affect the court’s proceedings. In court, justice must be served; chesedshould be offered in other venues.
The Torah associates the commitment to justice with the first Jew, Avraham Avinu. Parashat Lech Lechatells us that Hashem saw this as the contrast between Avraham and Sodom. The people of Sodom acted cruelly towards others, generating ze’akah (cries) and tze’akah (shouts) (Ber. 18:20-21). Hashem felt compelled to tell Avraham about the destruction of Sodom because Avraham intended to teach his family the inverse: “tzedakah u’mishpat (fairness and justice)” (18:19).
Hashem chose Avraham because he appreciated what society needs for its survival. Hashem created our world and entrusted it to us, expecting that we, like Avraham, maintain it properly. Understandably, the Gemara(Shab. 10a) teaches that one who judges fairly is considered Hashem’s partner in creation.
This partnership is the basis of our eternal closeness to Hashem. Hosea quotes Hashem declaring that He is wed to us eternally through the medium of our commitment to justice, “V’erastich Li l’olam V’erastich Li b’tzedek u’v’mishpat” (Hosh. 2:21). When we pursue justice, we align ourselves with the Divine will, inviting His favor and blessing upon us.
The Torah’s other sefarim continue emphasizing the importance of justice. Sefer Shemot (18:13-16) describes how Moshe spent his entire day judging cases, and Sefer Vayikra (19:36) mandates the use of just weights and measures.
Sefer Devarim includes Parashat Shoftim, a parashah named after the judges we are required to appoint and charge with the mission of “pursuing justice” (Dev. 16:20-21). Parashat Shoftim presents this pursuit as a condition for our survival and success in Eretz Yisrael. This connection is rooted in more than just heavenly reward and punishment; an unjust society inevitably disintegrates.
Understandably, Eretz Yisrael’s capital city, Yerushalayim, is meant to be Sodom’s foil. It should embody law, justice, and fairness. This is why Yerushalayim’s kings included the word tzedek in their names: Malki-tzedek was king of Yerushalayim in the days of Avraham (Ber. 14:18), and Adoni-tzedek was king in the time of Yehoshua (Yehoshua 10:1). Even before the Jews arrived there, Yerushalayim was already naturally associated with justice.
Following this lead, Dovid and Shlomo founded their dynasty in Yerushalayim upon the principle of justice. When Dovid Hamelech first ascended the throne in Yerushalayim, he was “oseh mishpat u’tzedakah (a performer of law and justice)” (Shem. II 8:15). In Sefer Tehillim (122), David linked Yerushalayim’s achdut(unity), peace, and security to its courts, which ensured justice. Shlomo continued to emphasize this important tradition to the point that it was the most noticeable aspect of his kingdom (Mel. I 10:9).
Sadly, later generations of Jews in Yerushalayim and Eretz Yisrael veered from this path. In response, Yeshayahu HaNavi appropriately labeled them as “officers of Sodom” (Yesh. 1:10). A people and city meant to contrast Sodom’s ways ultimately came to emulate them. Yeshayahu quoted Hashem as lamenting that the city He invested with a natural proclivity for justice had become filled with murderers and cheats (1:21). This brought about the exile predicted by Parashat Shoftim.
Yeshayahu prophesied that geulah (redemption) will come when we return to the path of justice. At that point, Hashem will restore righteous judges, and Yerushalayim will once again be associated with justice. Yirmiyahu (33:14-16) adds that at that time, Hashem will restore the Davidic dynasty in its original form of “mishpat u’tzedakah.”
May we live by the light of true values so that we can build communities, cities, and a country that embodies the truth and justice Hashem expects from our world! n
Rav Reuven Taragin is the Dean of Overseas Students at Yeshivat Hakotel and the Educational Director of World Mizrachi and the RZA. His new book, Essentials of Judaism, is available at RabbiReuvenTaragin.com.
