בס"ד

פרקי אבות א':ב'

The Pillar of Creation

Simeon the Righteous was among the last members of the Great Assembly. He used to say: ‘On three things the world stands: on the Torah, on the service [of G-d], and on acts of loving-kindness.’ — Pirkei Avot 1:2

What does this teach us?

Who Was Simeon the Righteous?

Shimon the Righteous (Shimon HaTzaddik) served as High Priest and teacher during a period of political flux in the region. He is credited with meeting Alexander the Great and convincing him not to attack Jerusalem. He was the first teacher mentioned in פרקי אבות and among the last surviving members of the Great Assembly (Knesset HaGedolah), a Rabbinic legislative body that existed during the Second Temple period [1]. 

Rabbi Moshe Alshich points out that in the previous Mishna, the emphasis was placed primarily on Torah study, but actions were lacking. Without action, studying Torah remains incomplete [2]. The fact that the other Sages do not argue with or contradict him makes it clear that these three points belong together [3]. Learning Torah must lead to action.

When it is said that the world stands on three things, it means that the world was created for the sake of these three things [4].

The Three Pillars Explained

1. Torah

Had Israel not received the Torah, the heavens and the earth would not have been created, as it is written: “Were it not for My covenant day and night, also the laws of the heavens and the earth I would not have set” (Jeremiah 33:25) [5].

G-d brought forth Creation, and the Talmud states that G-d established a condition with nature at Creation: “If Israel accepts the Torah, you will exist; if not, I shall return the universe to primordial chaos and disorder” [6].

The most famous commentator, Rashi (1040–1105), addresses the very first word of the Torah (בראשית – “In the beginning”):

From the above, we could say that the Purpose of Existence is: The physical world (heaven and earth) was created as a ‘stage’ upon which the Torah can be fulfilled. Without the moral and spiritual implementation of the Torah, creation loses its right to exist. And the Torah must be observed because through it, the world becomes a place where G-d can and wants to dwell [7].

2. Service of G-d (עבודה)

However, receiving and accepting the Torah is not enough; naturally, it is about people actually performing the laws contained within the Torah. This refers to the service of the sacrifices. As we have learned in tractate Taanit: “Were it not for the groupings [involved in the sacrifices], the heavens and the earth would not have endured” (Taanit 27b) [8]. Today, the sacrifices are no longer present; today we can say that it now concerns the prayers that are recited and the performance of the מצוות [9].

3. Acts of Loving-Kindness (Gemilut Hasadim)

Service of G-d, prayers, and brachot (blessings) for the Jewish people, along with commandments like ציצית and eating kosher, are ways to strengthen the relationship with G-d and ways to bring Divinity into the world [10]. Acts of loving-kindness are the performance of benevolent acts between man and his fellow [11].

In short: the world can only continue to exist if we learn what is good and honest (Torah), if we help others and become better people (good deeds), and if we learn how G-d wants to be served—thus how we must and can shape our relationship with G-d. Formerly through sacrifices, and today through prayers [12].

A Noahide Perspective

תוֹרָה

As Noahides, we are grateful to the people of Israel for accepting the Torah at Mount Sinai. Our ancestors had what they viewed as “legitimate” reasons to reject the Torah [13]; however, we as individuals accept the 7 Noahide Laws that G-d reaffirmed to Moses at Sinai [14].

Service of G-d

Today—although a full burnt offering is theoretically permitted [15]—Noahides do not offer burnt offerings to G-d [16]. But the commentary of Bartenura is interesting. He explains that precisely because Noah brought an offering to G-d, this prompted G-d to promise that He would never again destroy the world by means of a flood. The sign of this is the rainbow. The rainbow appears regularly in the sky in our world. It is a sign for humanity to turn back from their wrong ways. God shows the rainbow to indicate: “You actually deserve punishment, but I will not destroy the world because of the promise I made to Noah” [17]. Our world today therefore still exists because of the offering of Noah [18].

Do Noahides Pray?

Yes, prayer is an essential part of a Noahide’s life. Although prayer is not listed as a separate ‘eighth law’ in the series of the Seven Noahide Laws, it is a direct and logical derivative of them:

  1. It is the basis of our faith: The prohibition against idolatry and blasphemy demands that a person recognizes that there is One Creator (Sanhedrin 56b; Rambam, Hilchot Melachim 9:1). Rabbi Nissim Gaon (Introduction to Berachos) explains that rational logic teaches us that recognizing G-d automatically means we must serve Him (le-avdo). And as the Talmud says: “Service of the heart, that is prayer” (Taanit 2a).
  2. Prayer as a derived obligation: Great scholars such as Rabbi Aaron Lichtenstein (שבע חוקי נח) and the Lubavitcher Rebbe (Torat Menachem 5745) emphasize that praying is a direct outcome of rejecting idolatry. If you recognize that G-d alone is the Master over your life, it is only logical that you turn directly to Him for your needs, gratitude, and help.
  3. Prayer builds a relationship and brings joy to G-d: Prayer is not merely reciting requests, but a way to build a personal connection with the Creator (The Divine Code edition 4  by Rabbi Moshe Weiner, p. 80). The Tanach (the Hebrew Bible) shows that G-d not only hears prayers, but even longs for them and delights in them:
    • “The prayer of the upright is His delight” (Proverbs 15:8).
    • “The L-rd is near to all who call upon Him” (Psalm 145:18).

The House of G-d exists for all of humanity, as the prophet Isaiah (56:7) already wrote: “My House shall be called a house of prayer for all peoples” [19].

From Sinai to Everyday Life

Pirkei Avot 1:2 moves from the origin of Torah to the three pillars that sustain the entire world:

For Noahides, these three pillars are not just abstract ideas—they are practical tools for living the Seven Noahide Laws every day:

Ancient wisdom becomes very practical when it turns your mind toward G-d and your hands toward your fellow man.

אנג'ליק סייבולטס
בתודה לרב תני ברטון על המשוב

הערות שוליים

[1] Sefaria on the name “Shimon the Righteous.”

[2] Alshich on Avos, Feldheim edition, p. 22.

[3] Alshich on Avos, Feldheim edition, p. 22.

[4] Bartenura on Pirkei Avot 1:2.

[5] Bartenura on Pirkei Avot 1:2.

[6] Shabbat 88a.

[7] Midrash Tanchuma (Parshat Naso, paragraph 16): “When the Holy One, blessed be He, created the world, He longed to have an abode below just as He had on high.”

[8] Bartenura on Pirkei Avot 1:2: The service of the sacrifices. For such have we taught in tractate Taanit, “Were it not for the groupings [involved in the sacrifices] the heavens and the earth would not have endured” (Taanit 27b).

[9] Pirkei Avot – The ArtScroll Mesorah Series, p. 9.

[10] Tanya, chapter 37 (Hamshachat HaOr).

[11] Pirkei Avot – The ArtScroll Mesorah Series, p. 9.

[12] Rashi on Pirkei Avot 1:2.

[13] See Sifrei Devarim 343.

[14] Mishneh Torah (Hilchot Melachim 8:11) – see also footnote 12.

[15] The Rambam concludes his extensive laws on offerings with a striking passage: “Non-Jews may bring burnt offerings to G-d on their own altar, provided they do so themselves. Jews are forbidden to assist or act on their behalf, but they are permitted to teach them how to offer to the Blessed G-d.” (Hilchot Ma’aseh HaKorbanot 19:16). May Non-Jews Bring Offerings to G-d?, Sukkat Shalom B’nei Noach. 

[16] One key source that discusses this is הקוד האלוהי by Rabbi Moshe Weiner — a halachic work on the Seven Noahide Laws. In chapter 7, it is explained (here paraphrased) that although offering is technically possible, it is practically discouraged for several reasons:

הקרבת קורבן היא מעשה עמוק של קרבה רוחנית לאלוקים, בדומה לעבודת הכהונה. היא דורשת כנות וטהרה יוצאות דופן, שקשה להשיג כיום; 

יש להביא קורבנות כאלה בכוונה נכונה ובהתאם לסטנדרטים הלכתיים, דבר הדורש הדרכה מרב אורתודוקסי בקיא ואמין - דבר שלעתים קרובות אינו זמין באופן מעשי ללא יהודים. 

[17] Midrash Bereshit Rabbah 35.

[18] Bartenura on Pirkei Avot 1:2.

[19] Summary from chapter “Why Should I Pray?” from the Prayerbook for Noahides – Bekooree Aneini (When I Call, Please Answer Me).


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