Every Thing Beautiful In Its Time and Place

We have seen how Hashem’s role as creator gives Him ownership rights to the world. His creation should also enhance our appreciation of all of his creations. The world’s inhabitants and objects are not here coincidentally. They were all created intentionally by Hashem; each has a unique purpose, and thus great significance.

Ben Azai taught: “Do not be scornful of any person and do not be disdainful of any thing, for each person has his hour and each thing has its place.”^[1] As the colloquial saying goes, “Every dog has its day.”

This idea is rooted in Sefer Kohelet, which explains its assertion that “everything has its time”^[2] by adding that “Hashem made each thing beautiful in its proper time.”^[3]

Appreciating People

This idea has two implications, both specified by the mishnah: the need to appreciate other people (kol Adam) and all things (kol davar).

Pirkei Avot emphasizes the importance of appreciating other people properly by strongly discouraging sinat ha’briyot (hating creations)^[4] and highly encouraging ahavat ha’briyot (loving creations).^[5] Chazal’s referral to people as briyot has great significance. It teaches us to love even those we see nothing positive in, besides their being Hashem’s creation.^[6] The fact that Hashem created something is reason enough to love it. This is why Chazal never use the term ahavat chinam — love of Hashem’s creations is never baseless.

One who truly loves Hashem loves everything He creates.^[7] By loving and showing respect to His creations, we, in essence, show respect to Hashem Himself.^[8] Rav Tzvi Yehudah Kook explained that this is why Avot^[9] twice mentions the love of briyot right after the love of Hashem. What does the love of Hashem mean if it does not express itself in the love of his creations?^[10] We should remind ourselves that Hashem created every thing in our world and seek to love each thing accordingly.

We can infer this basis for loving others from the addition of the words “I am Hashem” to the pasuk that commands us to love others — “Love your fellow as yourself; I am Hashem.”^[11] Hashem explains that we should love others because He is the one who created them.

This is the lesson Eliyahu HaNavi taught Rebbe Elazar b’Rebbe Shimon through his interesting encounter with him. Rebbe Elazar was “riding high” on his donkey because he had mastered much Torah. Eliyahu appeared to him as an ugly person and greeted him. Rebbe Elazar did not return the greeting and instead called Eliyahu an empty and ugly person.^[12] Eliyahu responded that Rebbe Elazar should tell this to “the One who created him” — Hashem. Immediately realizing his mistake, Rebbe Elazar begged for forgiveness.^[13]

This story is a powerful reminder that we must respect all people regardless of how learned or accomplished we become. They are Hashem’s creations and are thus valuable and worthy of our love and respect.^[14]

Beyond People

The mishnah also mentions a second implication. We should appreciate not only people but also all “things.” The medrash^[15] famously tells us that Hashem created each “thing” for a purpose. He uses even the smallest animals as His emissaries. In fact, because Dovid HaMelech doubted the value of spiders and their webs, Hashem arranged for him to need them when hiding him from Shaul.^[16]

Rebbe Shalom Dov Ber of Lubavitch applied this to tree leaves. He was once on a leisurely walk through the forest with his young son Yosef Yitzchak, who absentmindedly plucked a leaf off a tree. Surprised, the father turned to his son and admonished him for his seemingly harmless action:

The leaf you tore from its branch was created by the Ribbono Shel Olam for a specific purpose! It’s alive, its physical structure is akin to a body, it’s imbued with a Divine life-force, it’s guided by hashgacha pratit (Divine Providence). Every blade of grass, every leaf on every tree is invested with G-d’s own vitality, created intentionally, each with a Divine spark, part of a “soul” that has descended to earth to find its correction and fulfillment. How can you be so callous towards a creation of G-d?^[17]

The Rishonim extended this idea to include even natural phenomena. The Ramban,^[18] for example, proves the holiness of the physical relationship between man and woman from the fact that Hashem created us this way.

Rav Avraham Yitzchak Kook, Rav Tzvi Yehudah’s father, formulated this broader idea beautifully: “Anyone who thinks in a pure, godly way cannot hate or denigrate any creation or potential found in our world.”^[19] Hatred and denigration are rooted in our choosing to focus on the negative instead of identifying and appreciating the positive potential Hashem imbues within every creation.

In a second piece,^[20] Rav Kook applies the same concept to every human thought. He explains that

“All thoughts are logical and worthwhile. Even those that seem illogical are rooted in principles of logic and value.

All people are “treasure-houses” of higher meaning whose thoughts must be “filtered” to expose their true, more profound meaning.

The greater we are as people, the more thoughts we succeed at identifying as valuable. When we do so, we elevate these thoughts and become elevated through them.

Appreciating It All

The upshot of these mishnayot is that everything Hashem creates has value and holiness and needs to be appreciated. We often take our world for granted and see its contents as mundane and insignificant. Avot reminds us that Hashem created every thing and that we should appreciate them as such. By doing so, we deepen our understanding and appreciation of the world, ourselves, and Hashem Himself.

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, can be purchased at rabbireuventaragin.com.

^[1] Avot 4:3.

^[2] Kohelet 3:1.

^[3] Kohelet 3:11.

^[4] Avot 2:11.

^[5] Avot 1:12.

^[6] Sefer HaTanya 1:32.

^[7] Maharal, Netivot Olam, Netiv Ahavat Rei’a 1:1. See also Netiv Gemilut Chasadim (Perek 4), where he uses this idea to explain why hachnasat orchim is greater than greeting Hashem Himself (Shabbat 127a).

The Rambam (Yesodei HaTorah 2:2) links the two in the opposite direction as well. The way we come to ahavat Hashem is by appreciating His creations. 

^[8] See Avot 4:1, quoting Hashem’s description of people showing Him respect as a prooftext for the importance of respecting other people.

^[9] Avot 6:1 and 6:6.

^[10] Also, as we do not see Hashem himself, we can only come to love Him by appreciating His word (the Torah) and His world. See Rambam, Yesodei HaTorah 2:2.

^[11] Vayikra 19:18.

^[12] See Ben Yohayada (Ta’anit 20a) who explains Rebbi Elazar’s conduct.

^[13] Masechet Ta’anit (20a). See Rashi there (d.h. Nizdamein) who explains that the man was, in actuality, Eliyahu HaNavi, who appeared to Rebbe Elazar to teach him a much-needed lesson.

^[14] This idea is also expressed in the mantra of the Yavneh rabbis who emphasized the equal value of all people by noting that they were all, ultimately, Hashem’s “b’riya” (Berachot 17a).

Rav Kook (Middot HaRe’iyah Ahava 6) summarized this idea by teaching that “the love that naturally resides in the souls of tzaddikim includes all creations. It excludes no object or nation — not even Amalek!” Though there are many pesukim and sources that speak about hating evil (Tehillim 97:10 and 139:21) and those who perpetrate it (Avot D'Rebbe Nosson 16:5, Sifri Re’eh 37, and Yerei’im 224), Tosafot (Pesachim 113b D”H Shera’ah) derives from the gemara (Bava Metziah 32b) that we need to ensure that we avoid hating anyone completely. The explanation may be along the lines of the distinction of Beruriah (Berachot 10a) between hating the sin, not the sinner. (See also Avot D'Rebbe Nosson 33, Lechem Shamayim to Avot 1:12, and Chazon Ish, Yoreh Dei’ah 12).

^[15] Bamidbar Rabbah 18:22. 

^[16] Otzer Medrashim, Aleph-Beit of Ben Sira, page 47.

^[17] Quoted by Rav Judah Mischel (The Tree of Life, Hamizrachi Tu B’shvat 5781). Rav Aryeh Levine told a similar story about Rav Kook.

^[18] Iggeres Hakodesh 2. The Ramban is responding to the Rambam, who proved the holiness of the Hebrew language from its lack of words describing this physical relationship.

^[19] Orot Hakodesh 3, pg. 327.

^[20] Orot Hakodesh 1:13 (pg. 17). A careful reading of the piece reveals that Rav Kook used our opening mishnah as one of his prooftexts.