By David Rothenberg
North American Association of Synagogue Executives
JRB Board of Trustees
David Rothenberg delivered the original version of this essay as the D’var Torah preceding the June 18, 2025 Board Meeting honoring Mitchell J. Smilowitz, CPA on his retirement after 20 years as JRB CEO.
Historically, the Torah and the Rabbis had little to say about the concept of retirement because, in Talmudic times, it was unheard of. There are no vacations or retirements in, or from, Judaism. We are to practice Judaism 24/7 for our entire lives. According to the Talmud, there is no rest from Torah study. Judaism sees no “retirement age” from spiritual and intellectual pursuits, viewing life experience as a way to deepen understanding of Torah.
Jacob represents the classic story of a Biblical figure who wished to retire. After the turmoil of fighting with his brother Esau, running away from home and working in indentured servitude to have a family, the Torah tells us that Jacob vayeshev, dwelled in the land of his fathers (Gen 37:1). The Rabbis interpret that to mean that he intended to settle down and disengage. But events kept Jacob involved. According to the commentators, this proves that God does not intend for the righteous to be disengaged.
The concept of a retirement due to advanced age is first introduced in Numbers 8:25 with respect to the Levites’ tabernacle or temple service: Miben chamishim shana yashuv mitzva haavoda vlo yavod od, “At the age of fifty, they shall retire from the workforce and shall serve no more.” This directive illustrates an early form of mandatory retirement from the physical effort required to serve. It is grounded in respect for the aging body. Without pensions or Social Security, these elders likely survived on community. Other than that, there is no such thing as term limits or mandatory retirement ages in Judaism. Commentaries like Rashi suggested they could transition from the physical demands of the temple service to other duties like singing, playing music or serving as gatekeepers, emphasizing the importance of continued productivity. The concept of retirement from life itself is never expressed.
While the Torah offers few clues about retirement, Torah supports generational change. Planning for succession happens in Torah as Moses gives way to Joshua. Joshua shows leadership potential and God decides that the current generation of B’nai Yisrael must give way to the next generation before they can end 40 years of wandering in the desert and enter the land of milk and honey.
Then there is the concept of aging. Jewish tradition does express some ambivalence about GETTING older. On Yom Kippur we ask God to not cast us away as we grow old (“Al tashlichenu la-et zikna”). Solomon, in Ecclesiastes, warned that people should use their youthful years wisely; he metaphorically conjures the ravages of old age and physical decline. In Bava Kama, the sage Rava complained that he was never treated appropriately for his real age. When young, he was treated as an adult; when old, they treated him like a child. Rav Dimi looks at the crown of youth as something positive, but the crown of old age is a heavy burden. While Pirke Avot describes 70 as the age of wisdom, it speaks of the difficulty of teaching an old person. These statements demonstrate a negative view of the later years of life.
There are also many positive statements about BEING elderly. In Pirke Avot, Rabbi Yose bar Judah says that learning from an older person is like eating ripe grapes and drinking finely aged wine. The Talmud states that the older a scholar becomes, the greater his scholarship and wisdom. The Talmud relates the story of Rabbi Chanina, who, at age 80, could stand on one foot while changing and tying the shoe on his other foot.
Being old was deemed so important for certain tasks that, according to Rabbi Yochanan, a person could not be one of the 70 members of the Sanhedrin unless he was at least – 70.
Seventy years, in Jewish tradition, represents a full lifetime. At 70, one reaches seivah, a word associated with honor – of having lived a full life – of having accumulated wisdom from life’s experiences. In psalm 92, the Psalm for Shabbat, we read or sing “od yenuvun b’seivah” – in old age the righteous shall flourish and remain fruitful, imbued with vigor and strength.
In the Jewish view, then, old age is subjective. Each of us handles the advancement of age in our own way. Getting or being old is a state of mind. The Midrash says some people have years while other people have old age.
One of the common features of aging is a sense of contraction. No matter how hard we try to take care of ourselves, our physical strength declines. It might become harder to get around. We become aware of physical limitations. As a result, the activities we enjoy and our social circle often contract as well. Retired Rabbi Fred Guttman suggested somewhat humorously that retirement is literally a time when you should “put new tires on the car” (re-tire-ment!) and go someplace, whether literally or figuratively.
For me, now about four years in, it is a great blessing to have successfully reached retirement. Participating in JRB has given me the foresight and personal hands-on opportunity to do some solid financial planning for my years of seivah AND retirement.
Instead of feeling life contract, my wife and I are expanding the scope of our lives through our growing family, contributing to the greater good by our volunteer work, traveling and other leisure and intellectual pursuits. Thanks to our good planning, with JRB being a key element of our plan, retirement is a transition, not an end. We remain active in ways that align with our abilities and passions.
May our service to our participants, and by extension to their families and our synagogue communities, be a blessing and may JRB continue to be a cornerstone for our colleagues to have meaningful, purposeful and expansive retirement years.
November 2025