רַבִּי אוֹמֵר… וְהִסְתַּכֵּל בִּשְׁלשָׁה דְבָרִים וְאִי אַתָּה בָא לִידֵי עֲבֵרָה
דַּע מַה לְּמַעְלָה מִמְּךָ, עַיִן רוֹאָה וְאֹזֶן שׁוֹמַעַת, וְכָל מַעֲשֶׂיךָ בַסֵּפֶר נִכְתָּבִין: (אבות ב:א)
Know what is above you: an eye that sees, an ear that hears, and all of your deeds are recorded. (Avot II, 1)
עֲקַבְיָא בֶן מַהֲלַלְאֵל אוֹמֵר, הִסְתַּכֵּל בִּשְׁלשָׁה דְבָרִים וְאֵין אַתָּה בָא לִידֵי עֲבֵרָה.
דַּע, מֵאַיִן בָּאתָ, וּלְאָן אַתָּה הוֹלֵךְ, וְלִפְנֵי מִי אַתָּה עָתִיד לִתֵּן דִּין וְחֶשְׁבּוֹן.
מֵאַיִן בָּאתָ, מִטִּפָּה סְרוּחָה, וּלְאָן אַתָּה הוֹלֵךְ, לִמְקוֹם עָפָר רִמָּה וְתוֹלֵעָה. וְלִפְנֵי מִי אַתָּה עָתִיד לִתֵּן דִּין וְחֶשְׁבּוֹן, לִפְנֵי מֶלֶךְ מַלְכֵי הַמְּלָכִים הַקָּדוֹשׁ בָּרוּךְ הוּא (אבות ג:א).
“Know from where you come, where you are going, and before Whom you are destined to give an account and reckoning." (Avot III, 1)
An Existential Three
The second chapter, perek, of Avot opens with a teaching from Rebbe (Rebbe Yehudah HaNasi), who urges us to utilize our awareness of three facets of Hashem’s omniscience to distance ourselves from sin. In contrast, the third perek introduces Akavya ben Mahalel, who guides us to achieve this same objective by reflecting on three dimensions of our existence.
“Know from where you come, where you are going, and before Whom you are destined to give an account and reckoning." Sin may arise from either excessive self-importance or diminished self-worth. Akavya’s teaching guides us to avoid both extremes.
Our Fleeting Existence
People often perceive themselves as having greater worth than they actually do. Recalling our humble beginnings and inevitable mortality humbles us. Although we recognize that we originate from “a putrid drop," we may become overly impressed by our subsequent development. Akavya instructs that contemplating our ultimate destination, a place of dust, worms, and maggots, reinforces the transience of our existence and achievements.
In fact, Parshat Bereishit teaches that Hashem instituted human mortality to instill humility. Before eating from the Etz Hada’at, humanity acknowledged its dependence on Hashem and was granted access to the Etz Hachayim, which conferred eternal life. However, after choosing autonomy by eating from the Etz Hada’at, Hashem imposed mortality by exiling humanity from Gan Eden, thereby restricting access to the Etz Hachayim. This introduction of mortality served to emphasize the distinction between humanity and the Divine.
Following Hashem’s decree, contemplation of mortality becomes essential for living appropriately. Sefer Kohelet, which explores the meaning of life in the context of mortality, asserts that awareness of death is the sole certainty and the only advantage the living possess over the dead. This understanding alone renders the living dog superior to the dead lion.
This perspective clarifies why the Midrash interprets the phrase “tov me’od (very good)" as a reference to death. Death is considered “very good" because contemplation of it provides valuable perspective on our lives.
Recognizing the inevitability of death should motivate us to think beyond the immediate consequences of our actions and exercise caution in our conduct. This awareness serves as the most effective deterrent against sin, which is why Chazal advocate reflecting on it as a final safeguard when other deterrents prove insufficient. Reminding ourselves of our eventual mortality encourages us to live with greater intentionality.
What We Amount To
To prevent this reflection from leading to a sense of meaninglessness, which may itself result in sin, Akavya also emphasizes the ultimate reckoning each individual must eventually provide for their life. Although our existence originates from and concludes in insignificance, we are nonetheless expected to maximize its potential. The final reckoning underscores the significance of our lives, as Tehillim states: “What is man that You have been mindful of him, mortal man that You have taken note of him?" The fact that G-d takes humanity so seriously highlights the importance of our actions.
Kohelet concludes by connecting the imperative to fear Hashem and observe His mitzvot with the reality that Hashem judges all of His creations. The gift of life carries the expectation of its proper use. Awareness of our eventual accountability should motivate us to realize our full potential.
The teachings of Akavya and Rebbi are mutually reinforcing. Maintaining the appropriate perspective on life is achievable through reflection on both the presence G-d as well as the significance of our existence. Appreciating our existence enables us to maximize it, while continual awareness of G-d’s presence fosters yirat Shamayim.
May our enduring awareness of both G-d’s presence and the nature of our existence safeguard us from sin and inspire us to lead our lives with purpose.
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.