Rabbi Shimon Ben Yehudah Said In The Name Of Rabbi Shimon Ben Yochai: "Beauty, Strength, Wealth, Honor, Wisdom, Old Age, The Grace Of White Hair, And Children Are Pleasing For The Righteous And Pleasing For The World, As It Is Stated:[41] 'The Grace Of White Hair Is A Crown Of Glory; It Is To Be Found In The Path Of Righteousness;' And It Says:[42] 'The Glory Of Young Men Is Their Strength, And The Beauty Of The Elderly Is The Grace Of White Hair.' And It [Also] Says:[43] 'Grandchildren Are The Crown Of The Aged, And The Glory Of Children Are Their Fathers;' And Also:[44] 'The Moon Shall Be Abashed And The Sun Put To Shame When The L-Rd Of Hosts Will Reign On Mount Zion And In Jerusalem, And Honor Shall Be Before His Elders.' "
Rabbi Shimon Ben Menasya Said: "These Seven Qualities Which The Sages Enumerated [As Pleasing For] The Righteous Were All Realized In Rebbi [Rabbi Yehudah Hanasi] And In His Sons."
Beauty serves as a virtue only with regard to a person's relations with others; an attractive person influences others more easily. In a like manner, the other qualities mentioned affect primarily the interaction between a righteous man and his environment, and his efforts to sanctify G-d's name by living life in a manner which others will desire to emulate.
[45]
Significantly, this teaching was authored by Rabbi Shimon ben Yochai. Although "Torah study was his occupation," and he sought no worldly calling, he recognized the importance of spreading appreciation of the Torah's wisdom throughout the world.
(Sichos Shabbos Parshas Bamidbar, 5740)
In Hebrew, the terms , translated as "old age," and , rendered as "the grace of white hair," are not synonymous. is associated with the Hebrew words , which mean "he who acquired wisdom."
[46] This refers to knowledge gained from texts and teachers. refers to the serene, tranquil perspective granted only by the many experiences undergone in a long life.
(Ibid.)
In an extended sense, the term "children" refers to one's students
[47] - in many ways the ultimate influence on one's environment. For through students (who themselves become teachers), the truths one shares become ingrained both in the present and in the future.
(Ibid.)
Certain of these qualities are contradictory in nature: e.g., physical strength and wisdom, for "the Torah drains a person's strength,"
[48] or wisdom and wealth, as it is written,
[49] "The wise will not have bread."
Nevertheless, these qualities all stem from the influence of the Torah, and the Torah is one with G-d. Since in His infinity He is capable of combining opposites, it is possible for these contrasting thrusts to be realized in a single righteous individual.
(Sichos Shabbos Parshas Balak, 5728)
Alternatively, it can be explained that these qualities present challenges to a person in his divine service. For example, beauty can stir a person's bodily appetites.[50] Wealth also presents obstacles, as reflected by the verse,[51] "Do not grant me position or wealth." And with regard to honor, our Sages taught:[52] "Envy, lust and honor drive a person from this world."
But despite the challenges, these qualities are granted to righteous men, and a righteous man may not forego them. For they are "pleasing to the world," facilitating the spread of goodness.
(Sichos Shabbos Parshas Nitzavim-Vayeilech, 5735)
One might think that these qualities could only be manifest in a person of exalted standing. Therefore the
beraisa:
- mentions Rebbi only as an example. Surely, there were righteous men before Rebbi who possessed these virtues. By mentioning Rebbi, the beraisa (which was compiled in his era), emphasizes that the manifestation of these traits could be realized in any - and every - generation.
- mentions also Rebbi's sons, to include individuals who had not reached his level.
Moreover, the mention of Rebbe's sons also highlights how the teachings of the
beraisa can relate to individuals in later generations. For, as mentioned above, one's students are also referred to as one's children. By studying Rebbi's work - the
Mishnah which he compiled - each of us can become one of Rebbi's "children," and acquire the virtues mentioned in this teaching.
(Ibid., Sichos Motzoei Shabbos Parshas Nitzavim, 5738)
Notes:
- (Back to text) Ibid. 16:31.
- (Back to text) Ibid. 20:29.
- (Back to text) Ibid. 17:6.
- (Back to text) Yeshayahu 24:23.
- (Back to text) See Yoma 86a, Rambam, Mishneh Torah, Hilchos Yesodei HaTorah, the conclusion of chapter 5.
- (Back to text) Kiddushin 32b.
- (Back to text) Sifri (and Rashi) on Devarim 6:7.
- (Back to text) Sanhedrin 26b.
- (Back to text) Koheles 9:11.
- (Back to text) See Nedarim 9b.
- (Back to text) Mishlei 30:8.
- (Back to text) Pirkei Avos 4:21.
Chapter Six - Mishna 7