Rabbi Akavia the son of Mahalalel would say: Reflect upon three things and you will not come to the hands of transgression. Know from where you came, where you are going, and before whom you are destined to give a judgement and accounting. From where you came - from a putrid drop; where you are going - to a place of dust, maggots and worms; and before whom you are destined to give a judgement and accounting-before the supreme King of Kings, the Holy One, blessed be He.

Ethics of the Fathers, 3:1

On the surface, the meaning of this Mishnah seems clear: Rabbi Akavia is presenting us with a few humbling facts about our physical selves, the contemplation of which will help us maintain the proper perspective on life.

But the mishnah, known for its concise language, might have made this point in one simple sentence: "To keep yourself from sin, contemplate that you come from a putrid drop, that you are going to a place of dust, maggots and worms, and that you are destined to give an accounting before the supreme King."

Instead, it employs three separate statements:

(1) Reflect upon three things and you will not come to the hands of transgression.

(2) Know from where you came, where you are going, and before whom you are destined to give an accounting.

(3) From where you came-from a putrid drop; where you are going-to a place of dust, maggots and worms; and before whom you are destined to give an accounting - before the supreme King of kings, the Holy One, blessed be He.

But Rabbi Akaviah's words also have a deeper and more detailed interpretation. On this level, the Mishnah's three segments are actually three variations on its message, directed to three different types of individual.

Perfection, Control, or Enslavement

In his Tanya, Rabbi Schneur Zalman of Liadi explores the spiritual and psychological makeup of three classes of people: the Tzaddik ("righteous man"), the Beinoni ("intermediate man") and the Rasha ("sinning man").

The Rasha allows his animal nature to take control of his life. He periodically succumbs to that which is egocentric and hedonistic in the human character, transgressing against G‑d and his fellow man.

On the other extreme is the Tzaddik, who has achieved perfection both without and within: both his behavior and character have been cleansed of evil. On the behavioral level, everything he does, says or thinks is absolutely consistent with G‑d's will. Yet the Tzaddik has accordingly transformed his inner self as well: he craves only his attachment to G‑d, and he loathes anything that may impede this relationship.

The Beinoni occupies the middle ground between the Rasha and the Tzaddik: impeccable behavior coupled with a still unrefined nature. Unlike the Tzaddik, the Beinoni has yet to transform and sublimate his naturally egocentric drives. Still, he exercises full control over his words and deeds, and even over his willful thoughts. While he may desire to do wrong, he never allows such desires to affect his behavior. While not everyone is capable of attaining the perfection of a Tzaddik, concludes Rabbi Schneur Zalman, the level of Beinoni is attainable by - and expected of - each and every individual.

Priorities

The Rasha, the Beinoni, the Tzaddik - all require contemplation of "three things" to prevent them from falling "to the hands of transgression." But the nature of these "three things," as well as that of the transgression whose "hands" their contemplation will save one from, greatly differs from the perfect Tzaddik to the intermediate Beinoni to the sinful Rasha.

This is why Rabbi Akaviah give us three different variations on his recommended meditations, each addressing one of these three general types of individual.

The final segment of our Mishnah ("From where you came - from a putrid drop; where you are going - to a place of dust maggots and worms; and before whom you are destined to give an accounting - before the supreme King of kings, the Holy One, blessed be He") is addressed to the Rasha. Although this may seem an overtly "negative" approach, it is the only effective way to motivate the Rasha. Contemplating the richness and desirability of a life true to one's Creator and purpose would have little effect on the Rasha - the only goal he relates to is the pursuit of the material. To overcome his base desires, the Rasha must first be confronted with their shallowness and insignificance.

The Beinoni, however, is told, "Know from where you came, where you are going, and before whom you are destined to give an accounting." We need not impress upon him the lowliness of the physical, for the proper perspective on life is already ingrained in the Beinoni's mind and heart; to surrender to the fears and desires of his animal self is, for him, out of the question. Yet even the Beinoni is not entirely unsusceptible to negative influences, as attested by the fact that he may still desire evil. He, too, must contemplate the truths of life, though for a different reason from the Rasha: the Rasha must be prevailed upon to change his priorities and behavior, while the Beinoni's challenge is to maintain them, while striving for the inner perfection of the Tzaddik.

So to the Beinoni, "from where you came" is not the putrid drop of the Rasha's corporeal origins, but the origin of his soul in its Divine source. To the Beinoni, "where you are going" refers not to the dissolutionary destination of the body, but the sublime heights attainable through his service of the Almighty. To him, his accountability to G‑d is not the "threat" of retribution for wrongdoing that it is for the Rasha, but the responsibility to optimally develop his potential. Instead of dwelling on the lowliness of the corporeal, the Beinoni meditates on his holy origins, his purpose, and the One whom he is responsible in his mission in life.

4. You, Him, and the World

Finally, the first segment of our Mishnah, "Reflect upon three things and you will not come to the hands of transgression," is directed to the Tzaddik.

The Tzaddik is incapable of actual sin; he is literally revolted by anything that may separate him from his Creator and Source. Nevertheless, he must guard himself against the deeper definition of "sin," which is "lack" - the possibility of falling short of the degree of perfection of which he is capable. This would be considered "falling into the hands (that is, the semblance of) transgression" - not a transgression of the line that separates good from evil, G‑d forbid, but perhaps a transgression to a lower level within the realm of good itself.

So the Tzaddik is told: "Reflect upon three things." These are not the three things of the Rasha, who must dwell on the lowly and transitory nature of the mundane, or even of the Beinoni, who is also, in a sense, susceptible to its enticements. The Tzaddik is above all that. But there are certain pitfalls that even the most perfect of men must beware of, pitfalls that threaten to detract from his perfect fulfillment of his mission in life.

One of these possible "failings" on the part of the spiritually perfect is the tendency to regard existence as a two-dimensional affair: to view everything in terms of "me" and "Him," seeing nothing of significance save one's individual relationship with G‑d. But such a person fails to fully apply his potentials to the purpose for which they were granted him. He may choose a pious life, rejecting society and surroundings in his quest for a spiritual closeness to the Almighty. But he is neglecting to acknowledge what it is that G‑d truly wants of him.

To forewarn such "transgression,” Rabbi Akaviah tells the Tzaddik to "Reflect upon three things." In addition to concerning yourself with "you" and "Him," also remember the third element of your mission in life - the world in which G‑d has placed you. At all times, set before your eyes the three basic facts of life: Know your Creator; know your own self, recognizing your strengths and weaknesses, your talents and vulnerabilities; and bear in mind the manner in which G‑d desires that you serve Him - -by harnessing the resources of the material world and developing them in accordance with His will.