by Rabbi Noson Weisz
Profound lessons learned from Rebbe Akiva',s 24,000 students.
You shall count for yourselves -- from the morrow of the rest day, from the day when you bring the omer of the waving -- seven weeks, they shall be complete. Until the morrow of the seventh week you shall count fifty days; and you shall offer a new meal-offering to God. (Leviticus 23:15-16)
The custom among Jews is not to celebrate weddings between Passover and Shavuot. The reason: so as not to create an atmosphere of increased joy because the students of Rabbi Akiva died of a plague during this period. There is also the custom not to trim the head or facial hair [as a sign of mourning], but some allow this after Lag B'Omer -- the 33rd day of the Omer -- because they maintain that the plague abated at this time. (Tur, Orach chaim, 493,1)
It was said that Rabbi Akiva had 12,000 pairs of students and that they all died in a single period because they did not afford the proper respect to each other. The world was a wasteland until Rabbi Akiva taught our rabbis in the South: Rabbi Meir, Rabbi Yehuda, Rabbi Yosi, Rabbi Shimon [that is, Rabbi Shimon Bar Yochai, the author of the Zohar whose memorial day we celebrate on the 33rd day of the Omer] and Rabbi Elazar ben Shamua. And they reestablished the Torah. We learn that they all died between Passover and Shavuot. (Talmud, Yevomat, 62b)
Is the connection between the deaths of these rabbis for their lack of respect for each other and the first 33 days of the Omer a mere coincidence?
The fact that Israel mourns during the days of the Omer, and the Talmud stresses that the deaths took place between Passover and Shavuot forcefully conveys the impression that we are looking at more than mere coincidence.
GLORY
Everyone who is called by My name and whom I have created for My glory, whom I have fashioned, even perfected (Isaiah 43:7)
All that the Holy one, Blessed is He, created in His world, He created solely for His glory, as it is said, All that is called by My name, indeed, it is for My glory that I have created it, formed it and made it. (Isaiah 43:7) And it says, God shall reign for all eternity. (Avot 6:11) This chapter of Avot is known as the "Chapter of Torah Acquisition" as it deals entirely with how to go about amassing Torah knowledge.
The Hebrew word for "glory" used in the above verse is the word kavod. Because the ordinary meaning of the word kovod, "respect," is inadequate to convey the concept behind this verse, the translator selected the word "glory" instead. Unfortunately in the context, this translation makes it appear as if God created the world to show off His power, obviously not the intended message.
To really comprehend what is meant by the fact that God created the universe for His glory, we have to delve deeply into the Jewish concept of kavod.
Let us begin by exploring the association between this concept of kavod and Torah.
This is the matter that you shall do for them to sanctify them to minister to me (Exodus 29:1). This that is written: the wise inherit honor kavod, (Proverbs 3:35). There is no honor other than Torah; and I can prove it to you. If you study the Book of Chronicles you will find that the people are listed as Adam, Seth, Enoch etc. you do not find respect, kavod, associated with any of them until you come to Jabez, as it is written, Jabez was more honorable than his brothers (1 Chronicles 4:9) why is his name associated with honor kavod? Because he tirelessly pursued the study and teaching of Torah.The wise inherit honor. Similarly we find by Aaron, what does it say? The teaching of truth was in his mouth (Malachi 2:6) what does God say to Moses? You shall make vestments of sanctity for Aaron your brother, for glory and splendor (Exodus 28:2). All this kavod in the merit of the Torah he tirelessly pursued. (Exodus Raba 38:5)
THE HONOR OF TORAH
How can we relate to the idea that there is no genuine respect or kavod that is not somehow associated with the tireless pursuit of Torah?
Rabbi Hutner finds the beginnings of the answer in Psalm 136 known as "The Great Praise." In this prayer, which we recite on Shabbat morning, we describe God as a being whose kindness endures forever -- no fewer than 26 times. Remarking on this apparently exaggerated repetitive emphasis on God's kindness in a single prayer, the Talmud comments:
Rabbi Yehoshua ben Levi taught: These 26 kindnesses represent the 26 generations that God supported the world through pure kindness, as He had not yet given His Torah. (Talmud, Pesachim, 118a)
This statement would appear to imply that God's kindness was exhausted after these 26 generations, and once the Jews were given the Torah, He stopped feeding the world with kindness.
But Rabbi Hutner explained that the true meaning of the passage is not to describe a reduction of God's kindness, but an alteration of the attribute of God which serves as the foundation of creation. Before the Torah was given, God's relationship to the world could only be understood in terms of pure kindness. After the Torah was given it can be understood in terms of the concept of kavod.
When man lives in the world without any assigned purpose to his life, he is actively assuming that God created the world for him, as an act of pure kindness. All he has to do is to enjoy. Of course, as he lives in God's world, he must observe the minimum rules of civilized conduct expressed by the seven Noahide laws, but there is no notion that he must somehow earn his keep. A world that does not require the pursuit of some quest as a condition of living is a world that is ot built on respect but on pure kindness.
If we translate the implications of such a world into a human real life situation, its equivalent would consist of living at someone else's expense, drawing full support without having to give the slightest return. No one has any respect for the person who takes a free ride. But a world without Torah is precisely such a world. The purpose of life is simply to enjoy living. Man has no duties or obligations other than to simply enjoy his life and keep to the Noahide laws that are simply the elementary rules of civilized behavior observed by essentially all human societies.
The world of Torah is also a world that is supplied by God's kindness, but it is a world based on respect. In such a world man must spend his life in laboring to perfect himself. He has to turn himself into a Godlike creature by carefully observing the Torah laws, which are designed to guide him towards behavior appropriate for someone created in God's image. The observance of these laws has nothing to do with enjoying life, and involves much effort and self- sacrifice. What is more, the observance of these laws is the condition for living. The Torah states that if no one observed these laws, the world would cease.
Under the system introduced at Sinai, man must justify his existence. He must merit being given a world. The world continues to exist only because man needs it in order to accomplish his mission and his purpose. God's creation is still an act of kindness, but it is kindness based on respect. Man, the recipient of creation is expected to produce. He lives in a world where there are no free rides. Every man must earn his way. The respect that is a response to effort and achievement is one aspect of kavod.
Another aspect of kavod is associated with uniqueness. For example, the value placed on minerals has to do with their rarity. Gold is an uncommon element in nature, and this makes it treasured and unique. Platinum is rarer than gold, and therefore held in greater esteem. Enriched uranium is rarer still, and therefore has even greater value. Another example is art, especially after the death of the artist, when it is known that the resource is totally exhausted. Rembrandts are very rare indeed, and they are priceless.
In the same way, some human beings are blessed with very rare qualities that render them unique. The great athlete, the great scientist, the fantastic orator, the very beautiful model is a special breed of human being. There are not many like him or her walking around. This rarity, when it is associated with a quality that is regarded as positive, elicits adulation from the rest of mankind. Thus, such gifted people are often showered with attention and money.
But people are more complex than rare minerals or paintings. The value assigned to them does not entirely depend on the objective criterion of scarcity and other factors also enter the equation. In Hebrew the numerical value of the word kavod is 32, the same as the numerical value for the Hebrew word lev, "heart." That is because the kavod that is awarded to people for their uniqueness is dependant on the value placed on the commodity in which they are unique, and this value depends on the human heart.
Original Source