Maharal makes an introduction to learning the mishnah of Prikei Avos with the following:”For a lamp is the commandment and Torah is light, and the way to life is admonitions of corrections.” (Mishlei 6:23) Light being the Biblical and the rabbinic metaphor for intellect, as in; light reveals our surroundings; horizons and pathways, so light can illuminate a goal and the steps necessary to obtain that goal.
The Maharal [Moreinu HaRav Yehudah Loew (b Betzalel) of Progue] lived from 1512 to 1609 CE. He was a contemporary of R. Yosef Karo and R. Yitchok Luria. He taught a metaphysical system that draws upon the Zohar and other Kabbalistic works. He is known, in the tradition, as the creator of the Golem [Goilem, in the neighboring Yiddish speaking communities]. And he used the word “Torah” in many different connotations. The most common being as a system of values and relationships (to) determine positive actions by which we can elevate ourselves to eternal life…
The Torah could also refer to:
§ The Ten Commandments
§ The 613 commandments
§ All commandments, including rabbinical ordinances
§ The study of Torah
§ The Talmud (reasons and principles underlying the Mishnah)
§ The definition of all existence and relationships.
Thus, Torah is a system that regulates human life (Jewish life). Torah is pure intellect, sechel. Unlike human intellect, it is completely independent, nidval (separate) of physical existence, chomer.
Now, let’s go back to the opening statement. “For a lamp is the commandment”; where the practice (physical) of mitzvot is likened to a “lamp”; where the metaphor being that a wick, oil and container form a physical base for an ethereal flame. Likewise, our physical practice of the mitzvoth is the basis of a Divine light to settle upon us.
“…and Torah is light”. As light is intangible, so too Torah is entirely free of physical limitations. Unlike the mitzvots, which are physical actions and fixed in time and limited in effect. Torah is no limit in time or impact.
“…and the way to life is admonitions of correction.” “The way to life” refers to the eternal life of the world to come. Further; the light of Torah and (our) performance of the mitzvoth may not be enough for us to attain reaching the World to Come… we need the ‘admonitions of correction” of parents, teachers and others who have gained wisdom through experience, study and guidance from their own teachers!
The way to life (or) Derech Chaim in this verse refers to and means “the way to the Tree of Life”, Scripture’s metaphor for the essence of Torah, which originates in the highest spiritual realm.
To summarize, the practice of mitzvoth, and the study of the divine wisdom of Torah are vehicles that bring us to eternal life. Mussar, admonition, keeps us away from the death that lurks behind the distractions of physical desire. The tractate of Pirkei Avos, small is size and immense in value, is a compleat manual of sage guidance to keep us focused on Torah and the mitzvot.
This is only an introduction the Maharal’s line of thinking and teaching. From a giant of Judaism, we can continue and learn A Shtikl Kabbalah and A Shtikl Pirkei Avos. But hopefully, we would learn more than a mere shtikl - for what good is it to try to learn Torah to change our lives by using college Cliff Notes or Torah for Dummys! Learning Torah is not like learning calculus or British Lit 101 for learning Torah is a life long learning process and one which we [L’Dor v’Dor] are obligated to pass on to the generations of Jews yet unborn – for whatever the media tells us about the ascendancy of the Muslims, we need to remember HaShem’s compact with us and that we have survived the Greeks, the Egyptians, the Romans the Russian pogroms and the Nazi efforts and six great Arab states to destroy us, no one has done so yet. Go. Learn your Torah. And teach Torah to our children and children’s children.
Shalom,
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