B"H
Tuesday, Tammuz 15, 5786 / June 30, 2026
One of the lessons in the sixth chapter of Pirkei Avot, which we will recite this Shabbat, is: “Do not seek greatness for yourself, and do not desire honor. Let your [good] deeds exceed your learning. Do not yearn for the table of kings, for your table is greater than theirs and your crown is greater than theirs. Your employer [G-d] is trustworthy to pay you for all your deeds.”
“Do not seek greatness for yourself, and do not desire honor.” In last week’s Parsha we read that Bila’am, whom Balak hired to curse the Jewish people, desired honor and greatness. Because of this he went to curse the Jewish people, however, in the end it brought about his downfall. Not only did Balak chase him away in shame, but in the end it brought about his death.
Our sages tell us in the Talmud, “Whoever chases after honor, honor runs away from them; but one who runs away from honor, honor chases after them.”
One who seeks honor will not find it and if they do, it is only superficial and temporary. True and everlasting honor belongs to the one who does not care for honor. It belongs to those who perform good deeds only for the sake of doing good, because it’s the right thing to do.
A Chassid once came to Rabbi Bunim of Peshischa and complained, “Rebbe, our sages say that one who runs away from honor will merit honor. I am a person who runs away from honor, yet I’m not getting the honor which I deserve?”
Rabbi Bunim replied, “Our sages are speaking about a person who runs from honor and completely forgets about it. But you keep looking back to see if the honor is already catching up to you… in your case it will never come!”
“Let your [good] deeds exceed your learning.” In the third chapter of Pirkei Avot, Rabbi Elazar ben Azariya explains this concept as follows: “Anyone whose wisdom exceeds his good deeds, to whom is he likened? To a tree whose branches are numerous, but whose roots are few; then the wind comes and uproots it and turns it upside down. However, one whose good deeds exceed his wisdom, to what is he likened? To a tree whose branches are few, but whose roots are numerous; even if all the winds of the world were to come and blow against it, they could not budge it from its place.”
Our sages also say that the purpose of studying Torah is that we should perform mitzvot and good deeds. The Talmud speaks harshly about those who study Torah, but do not live up to their studies.
Q. Why do we put on the Tefillin first on the arm and then on the head?
A. The Tefillin on the arm represents action, the performance of good deeds. The Tefillin on the head represents study and intellect. We put them on the hand first to convey the above lesson, that action is more important than intellect.
HAVE A VERY GOOD, HAPPY, HEALTHY, BLESSED & SUCCESSFUL DAY