Monthly Archives: November 2011

Spotlight on Jewish Women: Rabbanit Kanievsky


“Everything happens because of Hakadosh Baruchu … Hashem will help”

Rabbanit Kanievsky was not a typical Ultra-Orthodox woman. She did not stand in the shadows of her husband but lead a dynamic and vital following of women from dati (religious) and chiloni (secular) backgrounds. She was revered by all who encountered her and even a video interview with her illustrates her wonderful aura. She is described as “Bat Melech” , the daughter of a king – the allusion is that she is the ultimate daughter of Hashem. Her philosophy for living was centred around the phrases:

על התורה, על העבודה ועל גמילות חסדים

Rabbanit Kanievsky passed away over a month ago at the age of 79. Over 50,000 people attended her funeral. She was more than just the Rabbi’s wife, more than a Rabbanit, many called her “Admorit” (the feminine form of admor, a title of honour usually reserved for Hassidic leaders). Admor is an acronym for Adoneinu, Moreinu, ve Rabbeinu – meaning Our Master, Our Teacher, and Our Rabbi. Women from all walks of life flocked to The Rabbanit for brachot of all sorts: for marriage, health, wealth, children and more.

The story goes that a man who did not have children despite many years of marriage went to Rav Kanievsky for a bracha. While he was waiting in line for his turn to get into Rav Chaim’s room, Rabbanit Kanievsky noticed him, and that he seemed upset. . She asked him what he came for, to which he responded that he came for a bracha for children.

Rabbanit Kanievsky gave him a bracha that they would give birth to twins in the coming year. He answered amen, and took his turn to get a bracha from the rav as well.

The avreich told Rav Chaim about the meany years they did not have children and what they went through, and asked that Rav Chaim daven on their behalf. He also mentioned that the rebbetzin had just given them a bracha for twins.

Rav Chaim said “Why only twins? IYH, you should have triplets!”

Months later, the fellow came back to Rav Chaim Kanievsky reporting that his wife had just given birth to triplets!

When her husband, Rav Chaim once felt ill, he travelled to his father-in-law Rav Elyashiv, in Yerushalayim to ask for a bracha. Rav Elyashiv was surprised: “Ask your wife, my daughter for a bracha–her brachos are worth more than mine!”


An fascinating article about The Rabbanit appeared in Hamodia Newspaper and can be read here.

The Bubbe of Klal Yisrael

By Jonathan Rosenblum, on November 16th, 2011

There are certain events of such impact on Klal Yisrael, that it is impossible not to comment, even if the writer fears he has nothing to add. The passing of Rebbetzin Batsheva Kanievsky, zt”l, over Chol HaMoed Sukkos, was such an event.

Rebbetzin Kanievsky was the bubbe of Klal Yisrael. Just like a grandmother finds it almost impossible to resist the entreaties of her grandchildren, so Rebbetzin Kanievsky made herself available to any woman in pain who sought her assistance, whether in the form of advice, a berachah, or just words of encouragement. She was the first port of call for almost every religious woman facing difficulties, and for many not-yet-observant women as well.

My friend Rabbi Ron Yitzchak Eisenman of Passaic, New Jersey captured a poignant moment from one of his visits to the Kanievsky home. Rabbi Eisenmann was ushered in one night while the Rebbetzin and her husband the venerable sage Rav Chaim Kanievsky, l’badeil l’chaim tovim v’aruchim, were sitting alone at the dining room table.

In front of the Rebbetzin were piles and piles of small pieces of paper on which supplicants had written their requests for Divine intervention. On at least one of the small papers, the teardrops of the writer were still visible. Reb Chaim sat opposite her in a misbuttoned blue sweater. “The Rabbanit picked up each and every paper as if it were her child. She gently unfolded the paper, and with warmth and love she read each and every request to her husband. By the way the ritual played out, I could tell that this was a daily occurrence: the Rabbanit slowly reading the day’s requests for divine help and Rav Chaim responding with the appropriate tefillah (prayer).”

Who can possibly replace her? Who will offer succor to all those in need?


The Passing of Greatness: The Rabbanit

Posted By Matzav Editor On October 23, 2011 @ 10:15 AM In Breaking NewsFeatured OpinionTorah World |

By Rabbi Ron Yitzchak Eisenman

As Shabbos Chol HaMoed came to an end I was shocked and saddened as I heard about the passing of Rabbanit Bat-Sheva Kanievsky- wife of the beloved Tzaddik, Rav Chaim.

I had the privilege of meeting and speaking to the Rabbanit – as she was referred to- many, many times.

In fact I do not think I ever visited her husband without exchanging a word or two with the Rabbanit.

Everyone I knew referred to her as The Rabbanit; not the ‘Rebbetzen’ as we refer to the wife of the rabbi in America.

However, Rabbanit Kanievsky was more than just another wife of a rabbi; she was ‘The Rabbanit” – a title of regality.

As always, I cannot speak for anyone other than myself.

I certainly did not know here ‘well’ and would never claim to have spoken to her at any great length.

Therefore, what I am about to present is nothing more than my personal recollections of my brief encounters with ‘The Rabbanit”.

For one thing she was not a woman in the ‘wings’ or a woman who lived in the shadow of anyone.

She was always there and she was quite visible; that being said she was the epitome of modesty and purity.

She attended Shul daily- always with her husband. She was there at four in the morning for Vasikin and she was there with him for Mincha.

(I must admit, I do not know first hand if she attended Maariv daily.)

The Rabbanit was a lively and potent woman; simultaneously powerful and productive; progressive yet passive; happily accepting her roll as the help-mate of her husband.

However, notwithstanding her devotion to her husband, she was aristocratic in her own right.

After davening she was the only rebbetzen I ever observed who was literally swamped and surrounded by women as she slowly made her way from The Ledderman Shul to her home.

Throngs of women clung to her and observed her every move.

In an era when so many young (and not so young) Jewish women are sorely searching for a role model and ‘hero’- The Rabbanit was there to fill the void.

When a young woman from America was seen in the women’s section early in the morning, The Rabbanit would make sure to shower her with even more love than usual. Every morning she went to all the women who arrived early for Shacharis and insisted that each and everyone recite their Brochus out loud so she could answer Omein.

She was mobbed by all types of women daily. Religious and not yet religious; Ashkenazim and Sephardim, young and old; all were drawn to her magnetic personality.

She warmly greeted everyone; waiting and standing long hours in the hot son dispensing Brochus to women in need and offering words of comfort and chizzuk to everyone.

I recall vividly the time I brought my oldest grandson to Rav Chaim for his first haircut. When we arrived she had stepped out of the room for a minute; however, when she returned and realized why we had come she rushed to find a candy to give him and made sure to add a few more for his siblings at home.

Each time I would arrive, I would inquire as to the welfare of her father- HaRav Elyashiv Shlita. She would tell me, “Baruch Hashem, he is well.” She would then add- “Please go to see him in Meah Shearim, he teaches a class in Gemara there nightly. You should go. You will gain from the class.”

Here was a woman whose grandfather, Rav Aryeh Levin Zt”l was known as the Tzaddik of Yerushalayim; whose father- Rav Elyashiv is the halachik arbiter of our generation; who husband is … Rav Chaim! And she is giving me encouragement with such love and such caring that I will be improved if I attend her father’s Shiurim!

On one of my first visits to the Rebbe, I asked one of the attendants if one recites the brocha for seeing a Talmid Chochom when one sees Rav Kanievsky. The man replied in the affirmative, however, before I walked into her husband’s room- The Rabbanit said emphatically, “Yes, you could say the brocha, however, do not say it. The Rav does not like anyone saying the brocha in his presence.” Of course that ended the discussion.

One day I arrived and only she was home. I asked where Rav Chaim is and she replied that he was busy now. By the look of my face- she could see that I was disappointed. She then looked at me and said, “Wait over there by the door. Soon he will be going to Mincha; if you wait there you can have a few minutes with him before he leaves the house!” Once again her care for the individual was prominent in her personality.

My most poignant and heartfelt memory of The Rabbanit was on a cold chilly night in December. I arrived and knocked on the door. Aryeh Kanievsky- their grandchild answered the door. Over the years Aryeh and I have developed a relationship and he motioned me to enter. As I walked into the house I observed a sight reserved for the angels above. There on the dining room table sat Rav Chaim in his crinkled and mis-buttoned blue sweater and across from him sat The Rabbanit. There was no other human being in the room. I was too scared to enter and therefore for the next few minutes I stood quietly as I took on the role of the proverbial fly on the wall as greatness transpired all around me.

The Rabbanit sat in her seat surrounded by piles and piles of small pieces of papers. Each one of ther scraps contained the heart and soul of a Jewish person. On one a woman had penned her request for a Shidduch- a soul mate. On another, a man asks for a recovery from cancer for his infirmed wife; on one slip is the request for children- the tear droplets are still visible on the moist paper. The Rabbanit picked up each and every piece of paper as if it was her child. She gently unfolded the paper and with warmth and love she read each and every request to her husband who sat across from her.

As I stood there I could not believe the sight which my eyes beheld. In front of me sat a man whose every second is precious and accounted for. And here is a woman who has many children and grandchildren to attend to; however, they are sitting together in the precious and rarely had private time together- praying for Jews whose faces they do not recognize and whose last names they do not know! If this is not greatness, what is?

By the way the ritual played out I could tell that this was a daily occurrence; the Rabbanit slowly reading the day’s requests for divine help and the Rav responding with the appropriate Tefillah.

Their care and their concern for all Jews touched me to my core.

This is Rav Chaim and this was The Rabbanit.

I saw greatness in the Rabbanit, and now it has passed.

I miss her.

{Rabbi Ron Yitzchak Newscenter}


Pirkei Avot, Chapter 1:12


א,יב  הלל ושמאי קיבלו מהם.  הלל אומר, הוי כתלמידיו של אהרון–אוהב שלום ורודף שלום, אוהב את הברייות ומקרבן לתורה

Hillel and Shamai received it from them. Hillel said: Be of the students/disciples of Aaron – Love peace and chase peace, Love the creatures and bring them close to Torah.

Who were Hillel and Shammai?

That which is hateful to you, do not do to your fellow. That is the whole Torah; the rest is the explanation. (Babylonian Talmud, tractate Shabbat 31a). — Hillel


Aharon loved peace and he actively chased after it. According to the midrash, if Aharon HaCohen saw a sinner he would be extra nice to the sinner so that the sinner felt guilty and sought to change his actions. Aharon loved others and sought to bring them close  to Hashem.

Examine the punctuation of the verse: it seems to indicate that there are three separate sections or statements. 1. Be like the students of Aharon, 2. Love peace and chase peace, 3. Love the creatures and bring them close to Torah.

2. and 3. are clearly similar in structure and syntax, there is clear balance in these two statements implied by the use of the word ‘love’ and by the ‘vav’ which links them. (Both have two verbs and two nouns). But the first part of the mishna does not seem to fit with the style of its latter part.

In exploring this notion, Rabbi Bailey refers us to the shoresh of the words and the grammatical structure of the mishna: What is ‘ohev‘, ‘ahava‘ or ‘love’? What is the shoresh of ‘ahava‘? ‘heh’ ‘vet’ – ‘hav’ = give. This is not just a regular giving like ‘natan‘, rather it is a full giving or full dedication – ahavat Hashem means to fully give oneself to Hashem.

The mishna tells us to fully dedicate ourselves to peace (ohev Shalom). This should be our goal, our life philosophy. It then tells us that we should also actively pursue peace (rodef Shalom). We shouldn’t just be dedicated, we should also actively pursue. You need more than just the philosophy, you have to actualise it. Both parts of the equation are necessary. Chasing peace without the philosophy is hollow.

The last part of the mishna tells us to dedicate ourselves fully to people. Again, this should be our life philosophy. If you are truly dedicated to people and their well-being then you want to bring them closer to Torah. This does not just mean bringing them to do things like lay tefillin; rather Torah means instruction about how we get closer to Hashem. Bringing people to the understanding of what Hashem wants us to understand. Bringing them to a state of Godliness. [‘mikarvan‘ = connected to ‘kurban‘ (sacrifice) the process of sacrificing – coming closer to Hashem.]

Why is it be like the students of Aharon rather than be like Aharon? Why is the first part of the mishna not structured in the same way as the second and third parts?

Why Aharon? What do we know from the Torah about him? The most profound piece of information that we glean from the Torah is that Aharon was the Cohen Hagadol, the High priest. Implicit in the role of the High Priest is dedication to Hashem or ‘ahavat Hashem‘. Aharon loved Hashem, this was his philosophy, and he had students which was where he put his philosophy into action …The syntax is this way because we are supposed to appreciate the way that Aharon’s students tried to emulate him.

Unlike the second two categories, loving and serving Hashem are not an action and a philosophy which are connected. In the context of Hashem one cannot do one first and then the other, it is simultaneous – we have to have the philosophy and do the action at the same time. This is why the first part of the mishna is written in this way. Aharon represents the duality and the constancy of Ahavat Hashem and Avodat Hashem. Each is essential to strengthen the other. This is the reason that the first part of is structured differently.

Rabbi Bailey goes on to explore a deeper meaning of this mishna:

“What does Shalom really mean? Peace — completeness — when you reach completeness you are at peace … The first step to a true relationship with Hashem is to understand Hashem and to act upon that understanding. Then, one has to dedicate oneself to completeness and chase after it. Then one has to work on one’s own completeness – on yourself to reach inner peace. Then you can dedicate yourself to others and bring them to Torah which will in turn bring them to do their own chasing after peace and completeness (cycle).”

In considering Rabbi Bailey’s interpretation is seems that the various parts of this mishna are clearly connected. Aharon was dedicated to the service of Hashem, he developed himself to the point where he could put that in practise by bringing his students closer to Torah. His students (us), once they had found their inner peace and actively developed themselves to the point where they could appreciate it, were then able to appreciate, value and commit themselves to the people around them and to help them come closer to Torah and in turn, to Hashem.

According to Hillel, we are charged with this mission: to find our inner peace, come closer to Torah, commit ourselves to others and help them on their journeys toward Hashem and Torah.

Pirkei Avot, 1:18


מסכת אבות פרק א

א,יז  [יח] רבן שמעון בן גמליאל אומר, על שלושה דברים העולם קיים–על הדין, ועל האמת, ועל השלום.

Rabban Shimon Ben Gamliel said: The world endures on three things – on justice, on the truth and on peace.


Rabban Shimon Ben Gamliel was the grandson of the Shimon who wrote the previous mishna. He was also the father of  Judah HaNasi who compiled the whole mishna. This mishna sounds very similar to the second mishna in this perek, written by Shimon HaTzaddik (1:2). Shimon HaTzaddik said that the world stands on three things: Torah, Avodah and Gemilut Chassidim. 1:2 is referring to Hashem’s purposes in creating the world, whereas 1:18 relates to the underlying principles which sustain that world. Each of these values can be seen to relate to the three spheres that wo/man occupies: the realm of Man and Hashem, Man and Others and Man and himself.

Note that one of the major differences between 1:18 and 1:2 is in the language – 1:2 uses the word ‘omed’ which means stand/s and 1:18 uses ‘kayam’ which implies exists or endures. While the difference in implication is subtle, it is nonetheless worth noting.

  • Justice: Justice can be both institutionalised (legal system or government) or it can relate to personal interpretations of justice. Both would be of value in this context.
  • The Truth: The fact that the definite article (the) is used in relation to truth implies that the mishna refers to more than accuracy, bringing to the fore a more universal interpretation of this idea of ‘truth’.
  • The Peace: A state without large scale conflict.

Each of these three elements is clearly connected and each one builds upon those preceding it.

You can read more commentary about this mishna here.

Pirkei Avot, Chapter 1:17


מסכת אבות פרק א

א,טז  [יז] שמעון בנו אומר, כל ימיי גדלתי בין החכמים, ולא מצאתי לגוף טוב אלא שתיקה; ולא המדרש הוא העיקר, אלא המעשה; וכל המרבה דברים, מביא חטא.

17. His son, Shimon, would say: All my life I have been raised among the wise, and I have found nothing better for the body than silence. The essential thing is not study, but deed. And one who speaks excessively brings on sin.


Shimon was the son of Raban Gamliel and Hillel’s great grandson. He grew up surrounded by great Torah scholars and was privileged to learn from them. Shimon’s wisdom here is a warning to those who immersed themselves too much in Torah study to the point that they never have the time to actually perform any of the mitzvot about which they have been learning. states that “There is a famous subsequent debate on the issue of which is greater: study or deeds. At the beginning of the debate Rabbi Tarfon held that deeds are greater and Rabbi Akiva that study is greater. In the end all concluded that “Study is greater, for it leads to deeds.” This conclusion resolves the conflict by saying the two are always in harmony. However, Shimon’s saying is contradicts this conclusion: it clearly implies that there are learned people, including in Torah, who don’t act properly. Shimon ben Gamliel’s observation is unfortunately often corroborated today.”


We are always learning from speech and it is almost impossible to close one’s ears to the idle and sometimes destructive banter which surrounds us. The Western maxim – “Sticks and stones can break my bones, but words can never harm me” – is not a concept that finds its home in Judaism. On the contrary, the laws of lashon hara teach us to always be extremely careful with our speech as once the words are said they cannot be retrieved nor their impact contained.

Here we learn the value of balancing one’s speech with listening. If we are constantly talking then we will surely miss some of the wisdom which those around us can impart, furthermore, we may seen to be foolish if our speech is not properly weighed.

If we have a choice between speech and action we should choose action as often deeds speak louder than words. Clearly, having read some of the laws of lashon hara in a previous shiur, we can appreciate the way that excessive and thoughtless speech can lead to sin.

Rambam divides speech into 5 categories:

(1) Obligatory: speech which the Torah requires us to utter. The primary example of this is Torah study – although not tefillah.

(2) Praiseworthy: speech which is not commanded by the Torah, but which fulfills a positive purpose. This would include complimenting others, praising good people and qualities, and denigrating bad qualities. Also words — as well as song — which inspire, which touch the soul of the listeners and goad them to become greater people would fall under this category.

(3) Permissible: speech which relates to our businesses and our basic needs — food, clothing etc. One is considered praiseworthy if he minimizes his speech in this category.

(4) Undesirable: empty talk, that which the listener gains little from. This would include much of what we hear in the news (if it’s not the juicy stuff which probably belongs in an even lower category). The commentators give such examples as discussing how a person became rich or died (or both), or how a wall was constructed. (It’s almost amusing that scholars such as Maimonides had difficulty even coming up with examples of such talk. One imagines that they could not easily conceive of wasteful talk that would hold anyone’s interest in the first place. Guess they lived in the days before pro ball… 🙂

(5) Forbidden: that which the Torah explicitly forbids — cursing, false testimony, gossip (whether true or false), vulgar language, etc.

Maimonides writes that needless to say, the first two categories should form the bulk of our speech. Even regarding this, however, he adds two qualifying conditions:

(1) We practice what we preach. Learning but not doing, or praising good deeds which we ourselves do not fulfill may very well be worse than not speaking or learning in the first place. In this vein, our mishna stated: “Study is not the primary thing but action.”

(2) Our speech should be concise and to the point. We should always be wary that our words are proper and carefully chosen. Too much speech is counterproductive in almost every area. Even regarding Torah study the Talmud writes that one should teach his students in as concise a manner as possible (Pesachim 3b). And likewise, our mishna concludes: “Whoever talks excessively brings about sin.”

Pirkei Avot, 1:16


מסכת אבות פרק א

א,טו  [טז] רבן גמליאל אומר, עשה לך רב, והסתלק מן הספק; ואל תרבה לעשר אומדות.

16. Rabban Gamliel would say: Assume for yourself a master; stay away from doubt; and do not accustom yourself to tithe by estimation.


On first appearances, the first part of this mishna – עשה לך רב – seems to mimic an earlier mishna which has the same wording (1:6). We discussed what the possible differences could be. 1:6 discusses the value of building good friendships, the necessity to have positive interactions with people and the ultimate need to follow good guidance from a mentor. The context of this mishna (1:16) is quite different. Here it seems that Raban Gamliel is discussing more legalistic things rather than the basic intricacies involved in interacting with others perhaps on a social level. In fact, the Rambam (Maimonides) says that all three of these statements are concerned with the process of making rulings on the cases and laws that came before Rabbis. Thus, they have a legal subtext which is important to note and which differentiates them from the previous mishna.

  • Choose yourself a Mentor/Master: This does not mean to simply follow the teachings of a qualified individual or to only consult one particular Rabbi whose rulings you respect (which we discussed in 1:6). Rather, here, the implication is to to be an apprentice to someone who is qualified to rule on halachic matters and issues. The specific context relates to Ramban’s observation above. Again it is interesting to note the language – ‘aseh’ actually means ‘make’ … does one have to ‘make for oneself a master or mentor’ — what are the various interpretations that we can lend to this translation?
  • Stay away from doubt: I’ve seen two different translations of the second part of this mishna – stay away from doubt and stay away from the doubtful … I’m not sure yet which I prefer. It might be something worth discussing further. One interpretation is that one should always ensure that one has a clear understanding of any case before a ruling is applied. This relates specifically to earlier mishnayot about the role of lawmakers and judges. In practical terms for lay people it could relate to the fact that we should refrain from judging others because invariably there will be things that we will not know about situations which might lead to specific behaviours etc. Furthermore, an alternate interpretation is that we should try and avoid interacting with people who might be of doubtful character or who might lead us astray.
  • Do not tithe by estimation: This mishna relates to the tithe of crops that farmers were required to give. We tried to apply this mishna to our lives: we related it specifically to the giving of tzedakah and the need to remain modest – do not give in an obvious and excessive way which would shame others. Rather behave in a way that would not embarrass those around you.

Pirkei Avot, Chapter 1:15


מסכת אבות פרק א

א,[טו] שמאי אומר, עשה תורתך קבע, אמור מעט ועשה הרבה; והוי מקביל את כל האדם, בסבר פנים יפות.

1:15. Shammai would say: Make your Torah study a permanent fixture of your life. Say little and do much. And receive every man with a pleasant countenance.

  • Make your Torah a priority: We should make our study of Torah a part of our daily or weekly routine. The implication here is not that we should study all the time, for if everyone in the world was studying full time society would cease to function. However, we are instructed to ensure that we make a regular time to study and that it should be something to which we commit. It is interesting that the word ‘aseh‘ is used here – ‘la’asot‘ means ‘to do’ – is it possible that the mishna is telling us that we mustn’t just study the Torah but we must ensure that we actually put our learning into practise as well?
  • Say little and do much: Be careful with your words. There are many ways of interpreting this mishna… Don’t be outspoken, don’t boast, don’t promise to do more than you are going to, rather speak in terms of your actions. This covers all things from our interactions with others, our commitment to tzedakah and chesed to the promises that we make to ourselves!
  • Greet every person with a cheerful face: It is so easy to become immersed in our own internal turmoil and to forget the impact that our outer demeanour has on those around us – we noted particularly our families! What a difference it makes when you smile at someone, greet them cheerfully rather than scowl or frown.

There is some fabulous commentary on this mishna which you can read here, here and here.

Pirkei Avot, Chapter 1:2


מסכת אבות פרק א

א,ב  שמעון הצדיק היה משיירי אנשי כנסת הגדולה.  הוא היה אומר, על שלושה דברים העולם עומד–על התורה, ועל העבודה, ועל גמילות החסדים.

2. Shimon the Righteous was among the last surviving members of the Great assembly. He would say: The world stands on three things: Torah, the service of G-d, and deeds of kindness.

Click to Enlarge

The Anshei Knesset never replaced itself so as the 120 members died so the Knesset dwindled. Shimon Hatzadik was one of the last surviving members of the Knesset Hagedolah.

Who was Shimon Hatzadik?

  • One of the earliest and most famous high priests of the Second Temple
  • Shimon Hatzadik greeted Alexander the Great – the Talmud relates a story where the Emperor dismounted and kneeled before Shimon Hatzadik, saying that he had seen his face in a dream and it was that face which guided him to win a battle.
  • He became the Cohen Hagadol after Ezra.
  • Shimon Hatzadik’s tomb is in East Jerusalem

Shimon Hatzadik’s tomb circa 1900

Shimon Hatazadik’s tomb in Jerusalem.

What is the meaning of these three pillars?

Trying to decipher the meaning of the three pillars is very challenging. Does Torah mean the actual Torah itself or the entire corpus of Jewish texts or does it simply refer to the Jewish people’s belief in Hashem, is it related to the studying of the Torah, its acceptance or is there something more in this single word?

However, before even evaluating the implications of these three terms, it is probably worth considering why there are only three terms listed here. Does the mishna imply that Shimon Hatzadik considered these three elements to be the most central to Jewish practise or are they representative of a range of other things which are connected, do they function as an umbrella for all the Shimon Hatzadik represented? Clearly each approach has value.

In discussion, we agreed that three elements – Torah, Avodah (tefillah, prayer), acts of kindness –  represent areas which we need to focus on when trying to improve our commitment to Judaism: Torah is representative of our relationship with ourselves and our need to continuously strive to grow through Torah learning, Avodah signifies our relationship with Hashem and Gemilut Chassidim, our connections with others – individuals and communities alike. Each of these categories requires constant attention and development, and, in order for us to be whole we need to build ourselves in each area. Furthermore, each is connected to the other. For example, through our study of Torah we come to realise the importance of our acts of chesed and the over-arching value of our relationship with Hashem.

It is interesting that the three elements each build on the preceding ones. When you study Torah you realise the centrality of Hashem in our world and once you realise this you can appreciate the challenges involved in performing true chesed. Chesed is built on developing sensitivity towards others, caring about the feelings and needs of others. One has to step out of one’s self in order to do chesed and give chizuk or strength to those in need. Acts of Kindness can be as simple smiling at someone or saying thank you. We are easily overwhelmed by our own needs and can be quick to overlook the needs of those around us.

The essential message of this mishna is that each of these elements is equally important – helping others is as relevant as learning Torah – and each is required for us to grow as individuals. However, the mishna also implies the need for balance between each of these commitments.