VeDibarta Bam Pirkey Avot Commentaries 376
VeDibarta Bam Pirkey Avot Commentaries 376
VeDibarta Bam Pirkey Avot Commentaries 376
Pirkei Avot
And Vou Shall
Speak of Them
A compilation of selected insights,
thought-provoking ideas, homilies and
explanations of Mishnah passages
Pirkei Avot
by www.hebrewbooks.org
|" I
Rabbi Moshe Bogomilsky
1
(7
VEDIBARTA BAMAND YOU SHALL SPEAK OF THEM
PIRKEI AVOT
ISBN 1-8808-8036-9
v
TABLE OF CONTENTS
Dedication vi
Foreword ix
Chapter One 8
Chapter Two 64
Appendix 358
vi
0: ) !
.. a seventy-year-oldattains a ripe old age"
(Avot 5:22)
FOREWORD
Much has already been written about the reason for the
name "Avot." Nevertheless, I take this opportunity to add the
following. "Avot" means "fathers," or better said, "parents." For
a father to become a father, or for parents to become parents,
they must first be blessed with a child. With the arrival of the
child into the world comes the obligation to rear him or her.
This includes assuring the physical and spiritual wellbeing of the
child and the instilling of proper morals and values. The latter
was conveyed to us in the Torah and expounded by our Sages,
particularly in Pirkei Avot.
The tractate begins by relating that Moshe received the
Torah on Sinai, and it continues by describing how it was
conveyed from generation to generation up to around the
destruction of the second Beit Hamikdash. What happened
afterwards we are not told. However the answer to this query is
in the name "Avot." To this very day it is continuously passed
down by the avot parents to their children.
The name "Avot" not only offers an answer, but also serves
as a reminder. When one holds the tractate in his hand, it, so to
speak, says to him, "Remember your obligation as a parent, hand
down the Torah to your children just as your avot parents
did for you when you were a child."
Thanks to the advancement of technology, our generation
has been blessed with an abundance of new sefarim and there is
hardly a need for another sefer to fill the already overcrowded
shelves. However, as already mentioned in other volumes of
Vedibarta Bam, these sefarim are published for personal reasons.
Thank G-d, we were blessed with children and grandchildren
x
It was decided to also call this work on Pirkei Avot with the
name Vedibarta Bam. As already explained, in Vedibarta Bam on
Bereishit, in Hebrew the word "bam" is spelled with a "beit" and a
"mem," and these are the first initials of my name and my wife's
name Bracha and Moshe.
The mother is the akeret habayit foundation of the home.
Thus, she spends more time with the children than the father
and plays a greater role in instilling values and derech eretz
ethical behavior in them. Since the purpose of this work is to
foster that which we strived to inculcate our children with, and
her role was greater than mine, it is only justified that her name
be mentioned first.
A B O U T T H E SEFER
A C K N O W L E D G M E N T S
Exceptions:
Exceptions to these rules most often involve forms already
familiar to the English reader, forms that would otherwise be
awkward, and ones likely to be mispronounced.
PIRKEI A V O T 2
. .
!
" A l l I s r a e l have a share in the W o r l d to Come..."
It is customary to recite one chapter of Pirkei Avot [in sequence] on each Shabbat between Pesach
and Shavuot at Minchah time. One is to say the Mishnah ( All Israel...) before each
chapter and the Mishnah "Rabbi Chananya" after each chapter. Some continue to recite one
chapter of Pirkei Avot on each Shabbat throughout the summer.
Thus, these words indicate that every Jew, till the last one,
has a share in the World to Come.
()
!
" A l l I s r a e l have a share i n the W o r l d to Come."
, ,
:
!
"A share i n the W o r l d to Come."
1
stated: "And your people are all righteous; they shall
inherit the land forever. [They are] the branch of My
2
planting, the work of My hands in which to take pride."
1. Isaiah 60:21. 2. Sanhedrin 10:1.
!
"Have a share in the W o r l d to Come."
!
" A l l I s r a e l have a share i n the W o r l d to Come as
it is stated: ' A n d your people a l l are righteous'."
,
, ,
!
"Moshe received the T o r a h from S i n a i . " (1:1)
QUESTION: Sinai did not give the Torah; It was the
mountain upon which Hashem gave the Torah. It should have
said, "Moshe received the Torah from Hashem"?
ANSWER: When Hashem was preparing to give the Torah
to the Jewish people, the highest mountains came praising their
majestic appearance and said that the Torah should be given
upon them. Hashem disregarded them all and selected Sinai, the
lowest mountain, thus emphasizing that He preferred humility
(see Sotah 5a). I f Hashem wanted to accentuate the importance
of being humble, why didn't He give the Torah on level ground?
The difference between the earth and a mountain is that
people tread easily upon earth but not on the rocky and steep
slopes of a mountain. By giving the Torah on the lowest
mountain, Hashem conveyed the lesson that the Torah Jew
should be proud of his convictions and not permit himself to be
trampled or stepped upon.
Of King Yehoshafat it is said, "And his heart was lifted up in
the ways of G-d" (II Chronicles 17:6). Though he did not permit
himself to be impressed by his great wealth and honor, he was
proud about the fact that he walked in the path of Hashem.
Torah is not a book of history or a collection of tales. It
stems from the word "hora'ah," which means teaching and
guidance (Psalms 19:8, Radak). Moshe is described in the Torah
9 VEDIBARTA BAM
CHAPTER O N E
1
Moshe received the Torah from Sinai and passed it
on to Yehoshua; Yehoshua [passed it on] to the Elders;
the Elders to the Prophets; the Prophets passed it on to
the Men of the Great Assembly.
as the most humble person that ever lived. The Mishnah is teach
ing that Moshe received Torah a lesson "miSinai" from the
mountain of Sinai. From the fact that Hashem selected a mountain
and specifically Sinai, he derived the importance of both humility
and pride in his Torah observance. He conveyed this message to
his beloved disciple Yehoshua to pass along for posterity.
- )
!
"Moshe received the T o r a h from Sinai." (1:1)
QUESTION: Why did Hashem give the Torah while the Jews
were still in the wilderness and not wait till after they arrived in
their own land, Eretz Yisrael?
ANSWER: The Gemara (Tamid 32a) relates that Alexander the
Great put ten questions to the elders of the South. One of the
questions was "Were the heavens created first or the earth?" They
replied, "Heaven was created first, as the Torah states, 'In the be
ginning of G-d's creating the heavens and the earth'" (Bereishit 1:1).
Why did he want to know the order of creation?
As a great philosopher and student of Aristotle, Alexander
was understandably interested in the Jewish view of creation.
However, the intent of his question here was much more pro
found. Alexander was the most powerful king of his times, and
his goal of conquering the entire world was almost realized.
Heaven represents spirituality, and earth represents material pur
suits. He was thus uncertain whether to emphasize physically
acquiring as much of the world as possible or spiritually uplifting
and enhancing the world already under his control.
PIRKEI AVOTCHAPTER ONE 10
, : .
. ,
"Shimon the Righteous" (1:2)
2
Shimon the Righteous was one of the last of the
Men of the Great Assembly. He used to say:
not exit with me." Seven days after Sukkot, he passed away (ibid.
39b). According to the Jerusalem Talmud (5:2), the "old man"
was the Shechinah. (See Tosafot, Menachot 109b).
, : ,-
,
"Shimon the Righteous...used to say, 'The w o r l d
stands on three things: O n [the study of] T o r a h ' the
service [of G - d ] , and deeds of kindness.' " (1:2)
, :
. ,
"On [the study of] T o r a h , the service [of G - d ] ,
and deeds of kindness." (1:2)
QUESTION: The three patriarchs were each the prototype of
one of the above spiritual qualities. Yaakov represented Torah. He
is described as, "A wholesome man, abiding in tents [the Yeshivot
of Shem and Eiver]" (Bereishit 25:27, Rashi). Yitzchak represents
avodah sacrifice. He allowed himself be brought up as an offer
ing to Hashem. Also, if avodah is interpreted as tefillah prayer
it says of him, "And Yitzchak went out to supplicate in the field"
(ibid. 24:63). Avraham who was renown for his acts of kindness,
corresponds to gemilut chassadim (Megaleh Amukot, Bereishit).
If so, why is gemilut chassadim listed last, when Avraham was
the first of the patriarchs?
ANSWER: Hashem told Avraham to leave his native land
and promised him that " i will make you a great nation: i will
bless you, i will make your name great, and you will be a
blessing" (ibid. 12:2). Rashi explains that " I will make you a
great nation" is a reference to that which they say in the
Shemonah Esreih, "Elokei Avraham" "G-d of Avraham." " I will
bless you" is a reference to that which they say" in Shemoneh
Esreih, "Elokei Yitzchak" "G-d of Yitzchok." I will make your
name great" is a reference to that which they say in Shemoneh
Esreih, "Elokei Yaakov" "G-d of Yaakov." "But," Hashem told
Avraham, "And you will be a blessing" to imply that "the
berachah will be concluded with your name only Magen
Avraham and not with them."
Wouldn't Avraham be happier i f Yitzchak and Yaakov were
also mentioned in the conclusion of the berachah?
According to Rashi, the pasuk is projecting the history of K'lal
Yisrael. There will be a time when the major relationship between
the Jews and Hashem will be through the study of Torah (Elokei
Yaakov). At other times it will be through tefillah prayer (Elokei
Yitzchak), and there will be a period when it will be through
chessed tzedakah (Elokei Avraham).
15 VEDIBARTA BAM
"And deeds of kindness." (1:2)
QUESTION: Why does it say "gemilut chassadim" "deeds of
kindness" in plural, and not "gemilut chesed" in singular?
ANSWER: The Gemara (Sukkah 49b) says that gemilut
chassadim deeds of kindness are greater than tzedakah
charity for the following reasons:
1) Charity is performed only with one's property, while
deeds of kindness are performed both with one's person and
with one's property.
2) Charity is performed only for the living. Gemilut chassadim
is performed with the living and the deceased, e.g. eulogizing
and burying the deceased.
3) Charity is primarily for the poor. Gemilut chassadim is for
both the poor and the rich.
Since there are so many different aspects, it says "gemilut
chassadim" "deeds of kindness" in plural.
"And deeds of kindness." (1:2)
QUESTION: Why doesn't it simply say chassadim kindness?
Isn't the word gemilut bestowing extra?
ANSWER: The Rambam (Matanot Aniyim 10:7) writes that "there
are eight forms (levels) of charity, each is one a step above the other,
and The highest level which surpasses them all is to help a Jew who
is in need by offering him a loan or entering a business partnership or
employment or any other form of assistance which will help to
prevent him from being poor. This is what the Torah (Vayikra 25:35)
meant when it said 'If your brother becomes impoverished and his
means falter in your proximity, you shall strengthen him...
proselyte or resident so that he can live with you.' "
PIRKEI AVOTCHAPTER O N E 16
,
:
,
. ,
. . . . . . . _ T T . T ; t - ; T :
3
Antigonus of Socho received [the oral tradition]
from Shimon the Righteous. He used to say: "Do not be
like servants who serve their master for the sake of
receiving a reward, but rather be like servants who serve
their master without the intent of receiving a reward; and
let the fear of Heaven be upon you."
"But rather be like servants who serve their master
without the intent of receiving a reward." (1:3)
,...
...
"Antigonus of Socho...He used to say, 'Do not
be like servants w h o serve their master for the
sake of receiving a reward....' " (1:3)
4
Yosei ben Yoezer of Tzereidah and Yosei ben
Yochanan of Jerusalem received [the oral tradition] from
p . p
" Y o s i the son of Yo'ezer...and Y o s i the son of
Yochanan." (1:4)
"Let your house be a meeting place for Sages." (1:4)
QUESTION: How can one who dwells in a very small
apartment fulfill this?
PIRKEI AVOTCHAPTER ONE 20
: ,
,
. ,
!
" L e t your house be a meeting place for Sages;
sit in the dust of their feet." (1:4)
"And drink i n their words thirstily." (1:4)
QUESTION: What is the analogy between studying Torah
and drinking water thirstily?
ANSWER: To someone who is thirsty, every drop of water is
precious. Likewise, every drop of Torah study should be precious
and cherished. When one is thirsty, he will turn over every stone
to find some water and even walk for miles to reach a well.
Similarly, one should make every effort to study Torah and not
hesitate even to travel a long distance in order to participate in a
Torah study group.
* * *
Alternatively, since water is available in such abundant
measure, the cost of a glass of water is very little. However, when
one is dying of thirst and is given a glass of water, the value of
that glass of water is priceless, and he does not just owe his
benefactor the price of the water, but the value of his life since
without the water his life might have come to an end, G-d forbid.
The message is the following: Appreciate the words of Torah
and the rabbis who share it with you in the same way as the very
thirsty man values the glass of water and is indebted to the one
who gave him water to quench his thirst. i n both cases the
recipient receives an extension of life, one physical and the other
spiritual.
* * *
Alternatively, the Mishnah is teaching that one should always
be like a thirsty person when learning Torah. A thirsty person
keeps on drinking till his thirst is quenched. Likewise, even i f
one has had an opportunity to learn Torah previously, he should
not rest contented but continuously seek to learn more and
more.
()
PIRKEI AVOTCHAPTER ONE 22
:
, ,
" L e t your house be wide open [for guests]; treat
the poor as members of your household." (1:5)
QUESTION: What is the connection between these two
instructions?
ANSWER: Some people are very selective when it comes to
hachnasat orchim hospitality. They will readily invite a promi
nent or affluent person to their home, but avoid welcoming in
one who is poor or insignificant. The Mishnah is teaching that a
person's home should be opened to the public without any
discrimination. i n fact, real hospitality is inviting the poor to
one's table. i n such an instance one is really giving. i n contrast,
when one invites prominent or wealthy people, it may be that
one is egotistically anticipating gaining prominence and
recognition for himself.
* * *
The Biblical prototype for hospitality is Avraham. Why is so
much attention devoted to his hospitality while no recognition is
given to his nephew Lot, who welcomed the same guests that
Avraham did?
In reference to Avraham the Torah refers to his guests as
"anashim" "men" (Bereishit 18:2) while in reference to Lot it
refers to them as "angels" (ibid. 19:2). Avraham was a tzaddik
and very great in the mitzvah of hachnasat orchim hospitality. To
him it made absolutely no difference who a guest was. Even if
the guest was just an ordinary person, Avraham would take him
into his home, treat him with the greatest respect, and give him
the best of everything.
Lot was different. When a prominent person would come to town,
Lot would take him into his home because it was an honor for
him to have important people visiting. i f a simple person would
come to town and he would stand nothing to gain by taking him
in, Lot would not bother with him at all. Therefore, when Lot saw
23 VEDIBARTA BAM
5
Yosei ben Yochanan of Jerusalem says: "Let your
house be wide open [for guests]. Treat the poor as
members of your household, and do not indulge
that the visitors were angels and that it would add to his prestige
to have such guests, only then did he invite them to his house.
( ,)
* * *
A story is told that once a great tzaddik who did not want to
reveal his identity came to a city dressed unimpressively. When
he asked for the opportunity to stay at the home of the head of
the community, the person refused because he only catered to
prominent guests and not ordinary folk.
Years later, when the tzaddik revealed his identity, again he
came to the city and this time he rode in a chariot which was led
by six horses. The entire town went out to meet the tzaddik and
the head of the community told the tzaddik's secretary that he
would be delighted if the tzaddik would be his guest. The tzaddik
instructed his secretary, "Please take the six horses and bring
them to the home of the head of the community, and i will eat at
the home where i ate a few years ago when i visited this city."
The head of the community was very surprised and ran to
the tzaddik to ask for an explanation. The tzaddik told him, " i am
the same person who was here a few years ago and who asked to
stay at your home. i have not changed since then. The only
difference is that last time i came alone and you were not
impressed with me. Today when i came with six horses, you
were impressed. Therefore, i sent what impresses you to be your
guests for the weekend."
"The poor should be members of your household." (1:5)
QUESTION: Doesn't the saying sound like a curse that, G-d
forbid, our household members should be poverty stricken?
ANSWER: Often when a poor man comes into a house, chil
dren ridicule him for the shabby and dirty appearance imposed on
him by his poverty. They would never taunt their father, however,
PIRKEI AVOTCHAPTER ONE 24
. , ,
: T * : T : : T * T
, ,
"Let your house be wide open [for guests]; treat the
poor as members of your household; and do not indulge
excessively in conversation w i t h the woman." (1:5)
QUESTION: What is the connection between not indulging ex
cessively in conversation with a woman and practicing hospitality?
ANSWER: The Gemara (Bava Metzia 87a) says "Women do
not have a good attitude towards guests." This may mean that
when guests come to the home, it is the burden of the women to
make all the preparations, and thus, due to the bother, they would
25 VEDIBARTA BAM
, :
. , ,
ANSWER: The Mishnah is actually addressing two prob
lems which may cause a hesitancy to extend hospitality. Firstly,
guests infringe on a couple's privacy and limit their freedom to
conduct lengthy conversations with each other. Secondly, one
may be reluctant to invite male guests to his home out of con
cern that they will engage in lengthy conversations with his wife,
which may ultimately lead to a disruption of his shalom bayit.
Therefore, the Mishnah advises the husband "Al tarbeh
sichah im ha'ishah train yourself not to engage in overly lengthy
conversations with your wife. Thus, you will not find the pres
ence of a guest to be an impediment to your freedom to have
extended conversations with your spouse." Now the Mishnah
continues with a message to the guest: " i f the husband is
advised not to speak excessively with his own wife, how much
more, should you, the stranger, refrain from indulging in conver
sation with another man's wife the hostess." Obeying these
directives by both host and guest will ensure the continuity of
hachnasat orchim hospitality.
, ,
"And do not indulge excessively in conversation w i t h the
woman. T h i s has been said concerning one's o w n wife; how
much more so does it apply to the wife of another." (1:5)
QUESTiON: How much is "excessively"?
ANSWER: The Gemara (Chagigah 5b) explains the pasuk "He
recounts to a person what his conversation was" (Amos 4:13) to
mean that even a superfluous conversation between a man and
his wife is counted against a person when he comes before the
Heavenly Tribunal.
The Mishnah is saying, "Do not engage in excessive
conversation with the woman. [Should you want to know how
much is excessive, judge from] be'ishto amru" our Sages have
told us that one will have to account for a superfluous
conversation regardless of its length with his own wife. How
much more will one have to account for even a brief superfluous
conversation that one holds with his friend's wife.
27 VEDIBARTA BAM
"And do not indulge excessively
in conversation w i t h the woman" (1:5)
QUESTiON: Why is the Mishnah so adamant about even
speaking to one's own wife?
ANSWER: Instead of "Al tarbeh sichah im ha'ishah" the
woman it could have said just "im ishah" with a woman? The
Mishnah is teaching that when it is necessary for one to engage in
conversation with a woman and, for that matter, even his own
wife, his thoughts should not be centered on "ha'ishah" the
feminine features of the woman but rather he should consider
her as another person with whom he needs to communicate.
"And w i l l i n the end inherit Geihinom." (1:5)
QUESTION: Instead of "yoreish Geihinom" "inherits
Geihinom" it should have said "yoreid leGeihinom" "will go
down to Geihinom"?
ANSWER: The Chovot Halevavot in Sha'ar Hachani'ah writes
that when a person comes before the Heavenly Tribunal for
judgment he may find in his ledger "debits" (aveirot) which are
not his own. When he argues, " I never did this," he will be told,
"They were removed from the person about whom you spoke
evil and added to your account."
An inheritance is something which once belonged to a
certain person and which was transferred to the possession of a
second person upon the first one's death. Our Sages are
cautioning not to indulge excessively in conversation with a wo
man because ultimately this may lead to lashon hara slander
for which not only will the offender be punished, but "yoreish
Geihinom" he will be charged with the victim's wrongdoing
and "inherit" the Geihinom due him.
( - )
PIRKEI AVOTCHAPTER ONE 28
,
, , :
: p , p
, ,
"Yehoshua ben Perachyah and Nittai Ha'arbeili
received [the oral tradition] from them.
Y e h o s h u a ben Perachyah says: 'Provide yourself
w i t h a teacher; acquire for yourself a friend; and
judge every person favorably.'" (1:6)
QUESTION: What is the connection between these three
things?
ANSWER: Yehoshua ben Perachyah felt that every individual
must have someone to whom he looks up to as his Rav.
Whenever a person must make a decision, whether halachic or
personal, he should turn to his "Rav" since he is objective and
will be able to give him his unbiased opinion. The "Rav" will also
take an interest in him and guide him from time to time in his
efforts to elevate himself in his relationship with Hashem as well
as in his inter-personal relationships. While the "Rav" is
someone whom he can only approach occasionally, it is also very
important that one have a "chaveir" a friend someone with
whom to have an ongoing relationship.
Yehoshua ben Perachyah realized that the difficulty some
have with appointing a "Rav" or acquiring a friend is that they
find fault with every prospective candidate and do not see them
as qualified to be their "Rav" or "chaveir." Therefore, he advised
that though on the surface one may see faults in the person, one
should, judge every person "lekaf zechut" "favorably" and
thus it will be easy for one to find a "Rav" and a "chaveir."
"Make yourself a teacher." (1:6)
QUESTION: It should have said "asei avurcha Rav"
"provide a teacher for yourself"?
29 VEDIBARTA BAM
6
Yehoshua ben Perachyah and Nittai of Arbeil
received [the oral tradition] from them. Yehoshua ben
Perachyah says: "Provide yourself with a master;
! ... :
"Yehoshua ben Perachyah says: 'Judge every
person favorably.'" (1:6)
* * *
PIRKEI AVOTCHAPTER O N E 30
* * *
According to other Jewish historians there was only one, and
he was born in the year 3671, more than one hundred and fifty
years before the destruction of the Beit Hamikdash (3828). His
mother's name was Miriam (see Chagigah 4b, Tosafot), and he was
fathered by Pandira, a non-Jew. In Gemara he is named "Yeshua
( )ben Stadia," (Stadia is an abbreviation for "satit da miba'alah"
"this [lady] turned from her husband, i.e. unfaithful) and thus
in Eastern Europe he was referred to as "Yoshke Pandrik." He
studied in Egypt under Rabbi Yehoshua ben Perachyah and when
Shimon ben Shatach brought back Rabbi Yehoshua ben
Perachyah to Eretz Yisrael, he came along.
Egypt was known for sorcery (Kiddushin 49b). There he
learned the art and secretly took it with him when he left Egypt.
Afterwards, he publicly practiced sorcery and induced people to
worship idolatry. He was the one who instituted the celebration
of Sunday, and claimed that Hashem spoke to him.
He is also known as "Yeshu the Notzri" because he claimed
that the words ofthe prophet "Veneitzer misharashav yifreh""A shoot
will sprout from his root" (Isaiah 11:1) are a reference to him. At
the age of thirty-six, on Erev Pesach 3707, he was stoned and then
hung by the Beit Din for sorcery, and incitement to embrace
idolatry. (See Chesronot Hashas to Shabbat 104b, Sotah 47a, Sanhedrin
43.)
31 VEDIBARTA BAM
"Judge every person favorably [meritoriously]."
(1:6)
, :
. &,
, ,!
"Distance yourself from a bad neighbor; do not
connect yourself with a rasha; do not abandon
belief in Divine retribution." (1:7)
QUESTION: 1) The first two statements seem to be repeti
tious? 2) What is the connection between all three statements?
ANSWER: King Shlomo says, 'A nearby neighbor is better than
a distant brother' (Proverbs 27:10). Thus, Nittai Ha'arbeili's
statement can be interpreted as follows: "Harcheik mishachein
distancing yourself from your immediate neighbor ra is bad.
However, though it is important to be friendly and close with
neighbors, a person must beware not to attach himself, G-d forbid,
to a neighbor who is wicked."
Unfortunately, when one is experiencing Divine retribution, in
a moment of despair, he may stoop to seek help from the wicked or
consider following their ways. In view of this possibility, Nittai
Ha'arbeili cautions us not to become despondent and give up hope
in difficult times. He is saying, "Be assured that everything Hashem
does is for our benefit and eventually the person will see the good in
a tangible way."
!
"Distance yourself from a bad neighbor." (1:7)
QUESTION: What is a bad neighbor?
ANSWER: The Gemara (Berachot 8a) says that if one has a shul in
his city and does not go there to pray, he is called "ra" "wicked."
Thus, the Mishnah is cautioning that a person should distance himself
from being labeled "a bad neighbor." Rather, he should visit the shul to
pray daily and participate regularly in the Torah study groups there.
To speak in shul during the davening is a great iniquity. According
to the Zohar (Shemot 131b, see Iggeret Hakodesh, 24) one who does so
has no share in the G-d of Israel. Thus, in addition to attending shul,
"Al titchabeir larasha" be careful next to whom you sit i.e. do not
sit next to one who chatters throughout the entire services.
There is a popular slogan, " I f you must talk in shul, talk to
Hashem."
33 VEDIBARTA BAM
7
Nittai of Arbeil says: "Keep away from a bad
neighbor; do not fraternize with a wicked man; and do
not abandon belief in [Divine] retribution."
"And do not abandon belief i n [Divine] retribution." (1:7)
QUESTION: Hashem is the All-merciful. Why does the
Mishnah tell us to dwell on the negative?
ANSWER: Unfortunately, there are people who abandon
their faith in Hashem and give up hope when they experience a
difficulty. Some unintelligently say, " I f He allows this to happen,
it proves that there is no G-d." In truth, His ways are far above
human comprehension. We may probe and try to find an expla
nation, but we may never conclude that He is wrong. A wise man
once said, "For those who have faith there are no questions, and
for those who lack faith, there are no answers."
The Mishnah is teaching: "Al titya'eish do not abandon [your
relationship with Hashem] min hapuraniyot because it
appears that punishment was meted out. One must not despair,
because an apparently negative event will ultimately lead to good."
()
* * *
In the phrase "darosh darash Moshe" "Moshe questioned and
queried" (Vayikra 10:16) in many Chumashim, the statement "Half
of the words of the Torah" is printed between the words "darosh"
and "darash." Why is the half-way point in words significant?
The ways of Hashem are far above human comprehension.
Often we question and try to fathom His actions. It is perfectly all
right to seek explanations, but we must always remember that
even i f we do not find a reason or rationale, we should never
conclude that Hashem is, G-d forbid, wrong.
Moshe, too, had questions and was seeking answers. The
Torah's half-way point is marked in the middle of his questioning
to allude that he had realized that he had only reached the middle
and that there was much more ahead which he had not yet learnt.
Hopefully, as his Torah knowledge increased, his questions
would be answered.
PIRKEI AVOTCHAPTER ONE 34
,
, :
, ,
, ,
.
"Do not act as a counselor [when sitting as a judge]." (1:8)
QUESTION: What does the counselor do that the judge
should not do?
ANSWER: A Beit Din can be either an established tribunal
before whom all the litigants bring their issues without having
any input as to the identity of the judges or a group of three
judges chosen in the following manner: each litigant chooses one
judge, and then the two judges together with the litigants select
a third (see Aruch HaShulchan, Choshen Mishpat 13:1). The latter
system is known as "zabla" ( )which is an abbreviation for
"zeh boreir lo echad" (" ) this one [litigant] chooses
one [judge] for himself."
A lawyer will work feverishly to have his client vindicated or
win, even if he personally knows that his client is guilty. The
Mishnah is warning the judge, "Even if you were selected by the
litigant, you are prohibited from favoring him if you see that he
is wrong. You must rule fairly, and you are not required to
assure a win for the litigant who selected you. You may search
for halachic merits on his behalf, but under no circumstances may
you waive your impartiality and twist the halachah."
"When the litigants stand before you, regard
them both as wicked." (1:8)
QUESTION: The word "omdim" "standing" is extra. It
could have just said "When the litigants are before you"?
ANSWER: Sometimes, at the end of the Din Torah when the
judges make their decision known, the litigants begin to argue
with the rabbis in an attempt to prove them wrong. The Mishnah
is saying to judges, "In the course of the Din Torah you are to be
35 VEDIBARTA BAM
8
Yehudah ben Tabbai and Shimon ben Shatach
received [the oral tradition] from them. Yehudah ben
Tabbai says: "Do not act as a counselor [when sitting as a
judge]. When the litigants stand before you, regard them
both as guilty, but when they leave, having accepted the
judgment, regard them both as guiltless."
"Regard them both as w i c k e d . " (1:8)
QUESTION: Why should both of them be looked upon as
wicked?
ANSWER: The very fact that two people are involved in a
dispute severe enough to bring them before a judge appears to
indicate that both possess a certain measure of wickedness.
When two people cannot resolve their differences without
arbitration, both of them need to increase their love for their
fellow man.
(155 )
* * *
It says of Devorah the prophetess, "She would sit under the
date palm, and the Children of Israel would go up to her for
judgment" (Judges 4:5). The Gemara (Megillah 14a) says that the
reason she sat under a date palm and not in her home was to
avoid yichud being alone with men. The palm is tall, its
branches are high up, and it casts no shade.
In every trial there is a plaintiff and a defendant. Thus,
should yichud not be a concern because according to halachah
(Even Ha'ezer 22:5) a woman is prohibited from being alone with
one man, but not with two men?
PIRKEI AVOTCHAPTER ONE 36
:
,
. , ,
"Shimon ben Shatach says, 'Examine the
w i t n e s s e s thoroughly." (1:9)
QUESTION: Since the Torah says "You shall investigate well
and behold it is true, the testimony is correct" (Devarim 17:4),
why did Shimon ben Shatach accentuate this advice to the
judges?
ANSWER: He was influenced in this respect by a sad
experience which he personally encountered and by another
incident which he witnessed in his days.
1) It is related that Shimon ben Shatach executed eighty
witches in Ashkelon, in accordance with Biblical Law (Shemot
22:17), which ordains, "You shall not allow a witch to live." The
relatives and friends of the witches, seeking revenge for their
death, hired false witnesses who testified that Shimon's son had
committed a capital offense. The young man was tried and found
guilty and condemned to die.
When the young man was about to be executed, the wit
nesses confessed that their testimony was false. Shimon ben
Shatach nullified the guilty verdict against his son. However, his
son said, "Father, let the law have its course at the expense of
my life. There is a rule of evidence in Jewish jurisprudence, After
a witness has once testified, he is not permitted to retract" (San-
hedrin 44b). According to this rule of law, the son claimed that
he must suffer punishment, and he insisted that no exception can
37 VEDIBARTA BAM
9
Shimon ben Shatach says: "Examine the witnesses
thoroughly; and be cautious with your words, lest
through them they [the witnesses or the litigants] learn
to speak falsehood."
can be made as regards the carrying out the mandate of the law.
(See Sanhedrin 44b, Rashi, Seder Hadorot).
2) When witnesses offer testimony and other witnesses
refute them claiming that they were unable to witness the
alleged crime since they were together with them at a different
location, the first are called "eidim zomemim" "scheming
witnesses" and they receive whatever punishment they
endeavored to have meted out to the one they accused.
According to the Gemara (Makkot 5b), this law only applies as
long as the alleged perpetrator was not punished already.
The Sadducees, who explain Torah literally and do not accept
Rabbinic interpretations, claim that it only applies when the
defendant actually received the punishment. To disprove them,
Yehudah ben Tabai executed a witness who was found to be an
eid zomeim a scheming witness. When Shimon ben Shatach
heard of this, he told him that he had killed an innocent person
because according to Torah rule the eidim zomemim are punished
only when both of the witnesses are found to be lying (ibid.).
Due to these two episodes, Shimon ben Shatach encouraged
the judges to be assiduous in their investigation of testimony
because had his Beit Din more thoroughly examined the
witnesses against his son, they probably would have found them
to be false, and his son would be living. Also, i f Yehudah ben
Tabai would have been more thorough in his investigation,
perhaps he would have found the other witness to also be an eid
zomeim and thus he rightfully would have killed the two of them,
contrary to the opinion of the Sadducees that they are not liable
for the punishment as long as their victim was not punished yet.
( - - )
PIRKEI AVOTCHAPTER ONE 38
: ,
. , ,
T T - - : - : T - T V T : T T : ~
"Love w o r k and abhor taking high office." (1:10)
1 0
Shemayah and Avtalyon received [the oral tradition]
from them. Shemayah says: "Love work; abhor taking
high office; and do not seek intimacy with the ruling
power."
"Do not seek intimacy w i t h the ruling power."
(1:10)
, , :
,
. . . T T - ! ; : : T - T
,
.
: ,
, , , ,
.
"Sages, be careful w i t h your words." (1:11)
QUESTiON: The difference between a wise person and a
foolish person is obvious in their speaking. As long as the fool is
quiet, he can be mistaken for a smart person (see Proverbs
17:28). Since the Mishnah is addressing "chachamim" "wise
people" obviously they are careful with what they say, and
otherwise they are not chachamim but fools?
ANSWER: It is the duty of a rabbi or teacher to guide his
congregants or students in the right path. To meet this end, such
a person gives many lectures on various Torah matters, and
especially issues in which he sees a need for improvement. The
worst thing possible is for a rabbi or teacher to be a hypocrite.
The listener loses respect for him and does not accept anything
that he says, even when it happens to be correct and sincere.
Avtalyon's message is "Chachamim you people who are
looked up to as the wise, i.e. rabbis, teachers, etc., hizaharu
you yourselves be very careful and observant bedivreichem
with your own words. By practicing what you preach, your words
will definitely enter into the minds and hearts of the listeners."
* * *
King Shlomo says, "Sof davar hakol nishma et ha'Elokim yira
ve'et mitzvotav shemor" "Ultimately all is known; fear G-d and
observe His commandments" (Ecclesiastes 12:13). His message
can also be interpreted as follows: "Sof davar the bottom line
is that hakol nishma everything you say (about Torah and
41 VEDIBARTA BAM
1 1
Avtalyon says: "Sages, be careful with your words,
for you may incur the penalty of exile and be banished to
a place of evil waters [heresy], and the disciples who
follow you there will drink and die [spiritually], and
consequently the Name of Heaven will be desecrated."
1 2
Hillel and Shammai received [the oral tradition]
from them. Hillel says: "Be of the disciples of Aharon,
loving peace and pursuing peace, loving the created
beings, and bringing them near to the Torah."
, :
. , ,
1 3
He used to say: "He who seeks renown loses his
reputation; he who does not increase [his knowledge of
the Torah] decreases it. He who does not study [the
Torah] deserves death; and he who exploits the crown
[of the Torah for his own ends] shall perish."
, , :
" I f I am not for m y s e l f who is for me? A n d i f I
am only for myself w h a t am I ? " (1:14)
QUESTION: Hillel's statement seems to be contradictory.
Why does he first stress the importance of independence and
then deride it?
ANSWER: The word "mi" can be a reference to Hashem, as
the prophet says, "Raise your eyes on high and see mi bara eileh
who created these" (Isaiah 40:26). Thus, Hillel is saying, " I f I
am not for myself, i.e. I am not conceited and arrogant and I do
not egotistically see only myself and no one else, then mi li
Hashem sees me and is with me. However, when keshe'ani
le'atzmi i f I am only for myself and conceitedly see only
myself and regard everyone as insignificant, then mah ani what
am I because Hashem will not dwell together with me in the
world (Sotah 5a), and without Hashem man is really nothing."
()
* * *
A Chassid once visited his Rebbe and spoke very arrogantly
about himself. The Rebbe took a stern look at the Chassid and
said to him, "The prophet says 'Im yisateir ish bamistarim va'ani lo
arenu ne'um Hashem' 'Can any man hide himself in secret
places that I shall not see him? says Hashem' (Jeremiah 23:24). I
think the prophet's message can be read as follows; 'Im yisateir
ish bamistarim va'ani' i f a person thinks he can hide himself
and dwell on 'ani' ' I ' I am a scholar, I am righteous, etc.
then 'lo arenu ne'um Hashem' Hashem says ' I do not want to see
this person.'"
Upon hearing the Rebbe's message, the Chassid fainted. After
he was revived, he asked the Rebbe how to rectify his improper
behavior, and the Rebbe said, "The prophet is also teaching 'Im
yisateir ish bamistarim va'ani lo' ' i f a person hides and the " I "
does not exist' i.e. he is humble and unassuming then 'arenu
ne'um Hashem' 'Hashem says: This person I want to see.' "
45 VEDIBARTA BAM
" I f I am not for m y s e l f who is for me? A n d i f I
am only for myself what am I ? " (1:14)
. , , ,
"He u s e d to say, ' I f I am not for myself who is
for me? A n d i f I am only for myself what am I ?
A n d i f not now, when?" (1:14)
, :
"Set a fixed time for your study of T o r a h . " (1:15)
QUESTION: I f this is referring to study of Torah, instead of
just Toratecha your Torah it should say, "limud Toratcha"
"your study of Torah"?
ANSWER: There is a story of an American who took his son
to London to show him the interesting sights of that historic
city. During the tour, the father made sure to take him to
Parliament and point out the huge clock on top of the building
known as "Big Ben." The child strained to get a full view of the
clock, and so did the others who came to see it. "Daddy, I would
like to ask you something," said the boy. "Why did they put the
clock so high and make people strain their necks to look up to it?
Couldn't they have made the clock level with the eyes so that
everyone could see it easily, without trouble?" The father
thought for a moment and replied, "It is this way: I f they had
placed the clock low, people would adjust Big Ben to the time on
their watches. Now that the clock is high, beyond the reach of
all, they cannot try to reset it. I f they want to have the correct
time, they must set their own watches in accordance with the
time shown by Big Ben."
The same is true about the Torah. We should always regard
it as being on a lofty plane so that it will not be changed by
mortals. It is the correct "time" for all of us, and we must adjust
ourselves to this Divine clock and not tamper with it and
endeavor to adjust it to our opinion and convenience.
The word "keva" is from the same root as the word "kavua"
"stationary and affixed strongly." The Mishnah is instructing
that our Torah, which each of us received at Sinai, should be
"keva" "affixed firmly" we should adjust ourselves and our
"times" to it and not the reverse.
* * *
According to the Gemara (Shabbat 31a) when a person comes
before the Heavenly Tribunal, he is asked, "Kavata itim latorah"
49 VEDIBARTA BAM
"Did you set aside fixed times for Torah study?" In light of the
above, the question is did you set your "times" in accordance to
the Torah, i.e. live your life the way Torah prescribes, or did you,
G-d forbid, conveniently adjust the Torah to your time?
( , - )
, !
"Set a fixed time for your study of T o r a h ,
say little and do a lot." (1:15)
QUESTION: How can these two points enhance one's Torah
study?
ANSWER: The word "keva" can also mean "steal" as in the
pasuk, "Hayikba adam Elokim" "Should a person steal from
G-d" (Malachi 3:8). The Mishnah is teaching us that one should
"steal" some time from his preoccupations and engage in the
study of Torah.
It is also teaching, "Emor me'at v'asei harbei" "Say little and
do a lot." This means that i f commitment to a long study period
of Torah may seem impossible due to a person's hectic schedule,
"Emor me'at" Commit yourself to a short interval of study, and
once you become involved and see the beauty of Torah, you will
continue on with your study and reevaluate your priorities."
1 1 1 r
()
* * *
. ,
T T ' ' : T T T T . . . - .. -
, , !
"Set a fixed time for your study of T o r a h , say
little and do much, and receive a l l the men w i t h
a cheerful countenance." (1:15)
"And receive a l l the men w i t h a cheerful countenance." (1:15)
QUESTION: Instead of "kol ha'adam" "all the men" he
should have just said "kol adam" "all men"?
ANSWER: Shammai was strict and intolerant while Hillel
was extremely patient. The Gemara (Shabbat 31a) relates that, "A
gentile who desired to convert to Judaism came to Shammai and
said to him: 'Teach me the whole Torah within the time that I
can stand on one leg.' Shammai, angered at the request, struck
him with the builder's instrument which he had in his hand.
Then the gentile went to Hillel and repeated his request. The pa
tient Hillel told him the famous precept: 'What is hateful to you,
do not do to your fellow; this is the entire Torah, the rest is
commentary [what precisely is deemed hateful to others and
should be avoided]; go study.' "
In the Gemara (Yevamot 61a) Tosafot writes that though the
term "adam" refers only to the Jews, the expression "ha'adam" in
cludes non-Jews as well. Realizing the superiority of Hillel's
approach and the inadequacy of his, Shammai is now admitting
that one should receive "kol ha'adam" "all the men" (including
gentiles) with a cheerful countenance. Tolerance and affability
accomplishes much more than sternness and impatience. With
his change of attitude he was giving credence to the popular
adage, "You can catch more flies with honey than with vinegar.
()
"With a cheerful countenance." (1:15)
QUESTION: Literally, "panim yafot" means "a pleasant
countenance," which is obviously a cheerful one, so it could have
just said "bepanim yafot" "with a pleasant countenance." What
does the word "seiver" add?
ANSWER: The word "seiver" is from the same root as the
word "sevarah" "a thought and opinion." Sometimes one is
very busy and does not desire any visitors. Suddenly, the doorbell
PIRKEI AVOTCHAPTER ONE 52
, ,
. ,
rings and it is a friend coming to ask for a loan. Though the host
may be irritated by the intrusion, he should avoid expressing any
negative feelings and make sure that his outward appearance will
be such that "beseiver" the solicitor will have a "sevarah" a
thought i.e., impression, that the host's countenance is
"panim yafot" an indication of his happiness at the opportunity
to help a friend in need.
()
,
"Provide yourself w i t h a teacher and free
yourself of doubt." (1:16)
1 6
Rabban Gamliel used to say: "Provide yourself with
a master and free yourself of doubt. A n d do not tithe by
estimation, even if giving in excess of the required
amount."
,
"And free yourself of doubt." (1:16)
,
"Provide y o u r s e l f w i t h a teacher and free
yourself of doubt and do not tithe by
guesswork, even i f giving i n excess of the
required amount." (1:16)
* * *
A "modern" thinking rabbi once moved into a
neighborhood and began attracting people away from the
authentic Torah-oriented synagogue. The Rav of the shul met
with him and asked him what he did when someone asked him
a she'eilah in a matter of kashrut. His response was, " I have no
problem with that. I take a stringent approach, and I tell the
inquirer to discard the food in question."
Upon hearing this the old Rav said, "Let me tell you a
story. There was once a villager that would always come into
the city to see the rabbi whenever he had a she'eilah. The poor
rabbi's family enjoyed his coming, since he would always bring
produce from his farm. Once, a long time passed, and he no
longer came, and it was assumed that he must have passed on.
Then one day, he suddenly appeared and somewhat surprised,
the rabbi asked him, 'How is it that for such a long time you
did not have any she'eilot?'
The villager told him that one morning when he was getting
ready to come in with a she'eilah, a new neighbor told him that it
was not necessary for him to go to the rabbi anymore since there
was a "do it yourself" method devised by the Torah. It is written,
"Meat in the field which is treif you shall not eat; you shall throw
it to the dog" (Shemot 22:30). My neighbor told me that this
means that when one has a question whether meat is kosher or
treif, one should throw it to the dog. If he eats it, it is a sign that
it is treif, and if he refuses to eat it, it is a sign that it is kosher. I
started doing this whenever I had a she'eilah.' ' I f so,' asked the
Rav, 'Why do you come now?' The villager replied, 'When I
would come to you, sometimes you said the meat was kosher
and at other times you said it was not. The dog, however, is a
very machmir stringent every time I throw him a she'eilah, he
decides it is treif and eats it up.' "
PIRKEI AVOTCHAPTER ONE 56
, :
,
"Shimon his son says, ' A l l my days
I grew up among the Sages.' " (1:17)
QUESTION: 1) Why does the Mishnah list him as "Shimon
his son" and not "Rabban Shimon," as it does in the following
Mishnah? 2) To bring out the importance of silence, why did he
first state that "All my days I grew up among the Sages"?
ANSWER: Rabban Shimon's intent is to emphasize the
importance of humility. Usually the son of a leader, through his
father, has the opportunity to meet often with important
dignitaries. Being the son of a leader, he becomes friendly with
them and they admire him.
In this Mishnah Rabban Shimon is saying, "though I was the
son of the Prince of the generation, Rabbi Gamliel, and all the
Rabbis knew me and I knew them, I never used this to my
benefit, but always conducted myself humbly and did not speak
in the presence of other great men."
,
"Shimon his son says, ' A l l my days I grew up
among the Sages.' " (1:17)
QUESTION: "All my days" superficially means his entire
lifetime, even when he was the Nasi. Wasn't he already grown
and great then?
ANSWER: The fundamental purpose of this Mishnah is to
teach humility. Rabbi Shimon, even upon ascending the highest
rank of leadership, never ceased growing. He considered all the
people around him to be chachamim wise. Regardless of the
extent of their intelligence, each possesses a certain spark of
wisdom which is worthy to be learned and studied.
Consequently, he said all my days, my entire lifetime,
"gadalti" I constantly grew and became bigger, thanks to my
being "bein hachachamim" among the wise, i.e. learning some
wisdom from everyone.
1
()
57 VEDIBARTA BAM
"And I did not find anything better for one's
person than silence." (1:17)
QUESTION: Why the emphasis on "guf "the body"?
ANSWER: Rabban Shimon is saying that he learned the
virtue of silence from the human body. Hashem created a man
with two ears and one mouth to teach him that he should spend
twice as much time listening as he does speaking.
()
"And I did not find anything better for one's
body than silence." (1:17)
QUESTION: The word "leguf "for the body" is super
fluous. It could have just said " I found nothing better than silence"?
ANSWER: Silence is not always a virtue. One should speak
words of Torah as much as is physically possible, and one should
engage as much as possible in prayer and reciting Psalms. It is
not enough to just read the words with one's eyes; they should
be verbalized.
The Gemara (Eiruvin 54a) says that Shmuel told Rabbi
Yehudah "Open your mouth and read the Scripture." He told
him to study aloud when learning so that the learning would
remain with him, as it says (Proverbs 4:22), "These [the words
of Torah] are life to those who find them. Do not read this as it
is written, lemotza'eihem to those who find them rather read
it as if it were written lemotzi'eihem bepeh to those who express
them [the words of Torah] with their mouths."
However, when Rabbi Shimon says that the best thing for the
guf physical body is silence, he means that a person's
requests for sustenance and all physical needs should not be
merely for the material and physical benefit of the guf body
per se. Rather he should pray for a strong and healthy body so
that he will be able to study Torah and perform mitzvot without
any interference or ailments.
()
PIRKEI AVOTCHAPTER O N E 58
, ,
the Sages and did not find anything better for one's
.
"Shimon his son said, 'Not study but practice is
the essential thing.' " (1:17)
QUESTION: Why for this statement is the author listed as
"Shimon his son [of Rabban Gamliel]" and not as "Rabbi
Shimon"?
ANSWER: Shimon was the son of Rabban Gamliel. In this
mishnah, he is giving credit for what he is to his father. He is
saying that he owes his present stature to being his father's
[Rabban Gamliel] son. From the way his father reared him he
learned an important lesson concerning father-son relationships,
which he is now conveying.
It is not sufficient to merely instruct your child about Torah
and mitzvot. You must first show your own commitment, and
then you can endeavor to convince him. You cannot just say to
your child "Go to shul to daven or take a sefer and learn." You
must be a living example for the child to emulate.
Thus, Rabbi Shimon is saying, "My father raised me not with
lectures, but by serving as a living example. He did not satisfy
himself by just Midrash preaching and telling me what is
right and what is wrong, but by ma'aseh practice doing it
himself. Seeing him do it, I developed a desire to emulate him.
* * * ()
. ,
,
: , , , :
:
"And whoever engages in excessive talk brings on sin." (1:17)
QUESTION: Instead of "meivi cheit" "brings on sin" it
should have said that he himself is a "choteh" "sinner"?
ANSWER: Worse than sinning oneself, is to cause others to
sin. Rabbi Shimon's statement "Not study, but practice is the
essential thing" is directed to rabbis and teachers. He is telling
them that the way to impress congregants and students is not
through lengthy lectures, but showing a live example.
Rabbi Shimon continues; the rabbi or teacher who is a
"marbeh devarim" "a big talker" but does not practice what
he preaches, will "meivi cheit" "cause sin" because the
congregation and students who observe his hypocrisy will not
follow him even when he says the right thing, but do whatever
they desire. They will make the popular argument that they do
not want to be hypocrites and therefore they do no mitzvot at all.
( , - )
, , : !
"The w o r l d endures by virtue of three things:
Justice, truth, and peace." (1:18)
QUESTION: How does this reconcile with what Shimon
HaTzaddik said, "The world stands on three things: Torah,
avodah, and gemilut chassadim' " (1:2)?
ANSWER: Shimon HaTzaddik is discussing why Hashem
created the world. Rabbi Shimon ben Gamliel is referring to the
way the world Hashem created can endure and successfully
flourish and develop. Without these three qualities, there would
be self-destruction of the world and society.
1
()
61 VEDIBARTA BAM
,
, ,
: :
:
"Rabbi Chananyah ben A k a s h y a says: T h e Holy
One, blessed be He, w i s h e d to make the people
of I s r a e l meritorious; therefore, He gave them
T o r a h and mitzvot i n abundant measure."
1
Rabbi Chananyah ben Akashya says: "The Holy One,
blessed be He, wished to make the people of Israel
meritorious; therefore He gave them Torah and mitzvot in
2
abundant measure, as it is written: 'G-d desired, for the
sake of his [Israel's] righteousness, to make the Torah
great and glorious.' "
1. Makkot 23b. 2. Isaiah 42:21.
, :
T T T T V T T : V V -
,
,
, ,
.
"Rebbe [Yehudah haNasi] says...Be as careful
[in the performance of a seemingly] minor
mitzvah as of a major one, for you do not k n o w
the r e w a r d given for the mitzvot." (2:1)
CHAPTER T W O
1
Rebbe says: "Which is the right path that a man
should choose for himself? That which is honorable to
himself and brings him honor from man.
"Be as careful in [the performance of a seemingly]
minor mitzvah as of a major one, for you do not know the
reward given for the mitzvot.
"Consider the loss [that might be incurred while
performing] a mitzvah against the reward [earned by its
" K n o w what is above you." (2:1)
, .
, ,
. ,
2 ,
" A n E y e that sees, an E a r that hears, and a l l
your deeds are recorded i n a Book.'" (2:1)
QUESTION: In 3:1, Akavya ben Mahalaleil also says, "Re
flect upon three things and you will not come to sin": coming
from "a putrid drop," going to "a place of dust," and "before
Whom you will give an accounting." Why does Rebbe talk about
heavenly matters while Akavya ben Mahalaleil cites earthly ones?
ANSWER: Rebbe was Rabbi Yehudah HaNasi, and he was
also known as Rabbeinu Hakadosh our holy teacher. He
received this title because he was totally removed from worldly
and mundane matters (see Ketubot 104a). Thus, in his state of
exaltation, the things he advises to reflect upon are the lofty eye,
ear, and book of record, which are up in heaven.
The etymology of the name "Akavya" is "akeiv" ( );
"heel" and the name "Mahalaleil" is composed of two words
67 VEDIBARTA BAM
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I T ' ' . : T " : T T T : T * I T T :
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"Rabban G a m l i e l the son of R a b b i Y e h u d a h
HaNasi says, 'It is good [to combine] the study
of T o r a h w i t h an occupation' " (2:2).
"It is good [to combine] the study of T o r a h
w i t h derech eretz." (2:2)
2
Rabban Gamliel, son of Rabbi Yehudah HaNasi,
says: "It is good [to combine] the study of Torah with an
occupation, for the effort required by them both keeps
sin out of mind; while all Torah study that is not
combined with work will ultimately cease and will lead to
sin.
... ...
" A l l T o r a h study that is not combined w i t h
w o r k w i l l in the end cease." (2:2)
,
, , ,
. ,
work promptly and not leave early. On the job he must work
diligently and not waste time from work to attend to personal
matters, etc.
Rabban Gamliel is giving us valuable advice for success in
Torah studies. One should approach Torah study as though it
were one's employment, following the learning schedule
punctually and not interrupting to attend to personal matters.
One who lacks this total commitment to his "vocation" of Torah
study greatly risks failure, but with total dedication and the
above-mentioned approach, one will merit Divine blessings for
success.
" A l l w h o occupy themselves w i t h the affairs of
the community s h a l l be engaged w i t h them for
the sake of Heaven." (2:2)
QUESTION: Later it says, "Let all your deeds be for the sake
of Heaven" (2:12), so why does Rabban Gamliel single out here
those who occupy themselves with communal affairs? Also, why
is this mentioned in this Mishnah where the main thought is
about Torah together with occupation?
ANSWER: First the Mishnah is addressing itself to the talmid
chacham Torah scholar. It stresses to him the importance of
having an occupation so that he will be able to study Torah
comfortably and not be a burden on the community or, G-d
forbid, need to rely on "non-kosher" methods to support himself
and his family.
71 VEDIBARTA BAM
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"Be w a r y of those in power." (2:3)
3
Be wary of those in power, for they befriend a
person only for their own benefit; they seem to be friends
when it is to their advantage, but do not stand by a man
in his hour of need.
, :
,
.
"Make H i s w i l l . " (2:4)
"Fulfill H i s w i l l as y o u would your o w n w i l l . "
(2:4)
4
He used to say: "Make His will your will, so that He
may fulfill your will as though it were His will. Set aside
your will because of His will, so that He may set aside
the will of others before your will."
, :
, ,
,
. ,
"So that He may fulfill your w i l l as though it
were H i s w i l l . " (2:4)
intuition to ask for the good things which He knows are for our
benefit.
(11 )
* * *
In the Ne'ilah prayer of Yom Kippur, we pray "Ve'otzarcha hatov
lanu tiftach" "Your good treasures open for us." The previous
Lubavitcher Rebbe, Rabbi Yosef Yitzchak Schneersohn asks,
"From Hashem emanates only good and all that He does is for
our good, so why the emphasis 'otzarcha hatov' 'Your good
treasure?' "
The Rebbe answers, that the punctuation in the prayers
needs adjustment. The comma in the statement has to be moved
and placed after the word "lanu" "for us." Since man does not
know what is really good for him, we implore Hashem that,
"Otzarcha hatov lanu the treasure which is good for us tiftach
You should open."
, , :
,
, ,
" H i l l e l says: D o not separate yourself from the community;
do not be sure of yourself u n t i l the day you die; do not
condemn your fellowman u n t i l you have stood in his place;
do not make an ambiguous statement w h i c h is not readily
understood; and do not say, 'When I have free time I w i l l
study, for perhaps you w i l l never have free time." (2:4)
QUESTION: Why are these five sayings of Hillel placed
together in one Mishnah?
PIRKEI AVOTCHAPTER TWO
78
"Do not condemn your fellowman u n t i l y o u
have stood in his place." (2:4)
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, & , ,
,
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" A boor cannot be sin-fearing, nor can an
ignoramus be a Chassid." (2:5)
5
He used to say: "A boor cannot be sin-fearing, nor
can an ignoramus be pious. A bashful person will not
learn, neither can the short-tempered teach; nor can
anyone who is over-occupied in trade become a scholar.
In a place where there are no men, strive to be a man."
... ,
"He used to say, ' A boor cannot be sin-fearing.,
a bashful person cannot learn..." (2:5)
"And i n a place where there are no men, strive
to be a man." (2:5)
, &
T - : ~ T T , ~ ~ : - , T T I
: ,
,
"He also s a w a s k u l l floating on the water; he said
to it: 'Because you drowned others, they drowned
you; and ultimately those who drowned you w i l l
themselves be drowned.' " (2:6)
6
He also saw a skull floating on the water. He said to
it: "Because you drowned others, they drowned you;
. , :
"Because y o u drowned others, they drowned
you; and ultimately those who drowned you w i l l
themselves be drowned." (2:6)
"And ultimately those who drowned you w i l l
themselves be drowned." (2:6)
, :
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. ,
, ,
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T h T V : h T : V : T : V : T "
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T T " T h T ' : T h : : T h
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T -
"Increasing charity increases peace." (2:7)
QUESTION: What peace is made by giving charity?
ANSWER: On the pasuk, "Do not glorify a destitute person
in his grievance" (Shemot 23:3), the Or Hachaim asks, "What is
the grievance of the poor man?" He answers, often the poor man
is grieved about his economic situation and may express his
frustration and anger against Hashem: "Why does He take care
of everyone and forsake me?"
When one extends tzedakah to the needy, he refutes the
contention of the poor man. Now that his situation is alleviated,
his complaining will cease and he will be at peace with Hashem.
()
* * *
7
He used to say: "Increasing flesh increases worms
[in the grave]; increasing possessions increases worry;
increasing [the number of] wives increases sorcery;
increasing maidservants increases lewdness; increasing
manservants increases thievery.
"[But] increasing Torah increases life; increasing as
siduous study increases wisdom; increasing counsel in
creases understanding; increasing charity increases peace.
"One who has acquired a good name has acquired it
for himself; one who has acquired for himself Torah know
ledge has acquired for himself life in the World to Come."
"One w h o has acquired for himself T o r a h
knowledge has acquired for h i m s e l f life i n the
w o r l d to come." (2:7)
,
, , :
.
does not have an effect on their character. With the word "lo"
the Sage is emphasizing, " I f one has learned Torah and truly
internalized it and this has made him into a better person, then
he has acquired for himself the world to come."
: !
" I f you studied much T o r a h do not ascribe merit to y o u r s e l f
since for that very purpose you were created." (2:8)
"Since for that very purpose you were created
[formed]" (2:8)
8
Rabban Yochanan ben Zakkai received [the oral
tradition] from Hillel and Shammai. He used to say: "If
you have studied much Torah, do not claim special credit
for yourself; since for that very purpose you were created."
,
, , :
, ,
, .
, &
p
"Rabban Yochanan ben Z a k k a i had five
students." (2:9)
"He used to enumerate their praiseworthy
qualities." (2:9)
9
Rabban Yochanan ben Zakkai had five [outstanding]
disciples. They were: Rabbi Eliezer ben Horkenus, Rabbi
Yehoshua ben Chananya, Rabbi Yosei the Kohen, Rabbi
Shimon ben Nesanel, and Rabbi Elazar ben Arach.
He used to enumerate their praiseworthy qualities:
"Rabbi Eliezer ben Horkenus a cemented cistern which
does not lose a drop;
"Rabbi Y e h o s h u a ben Chananya happy is she
who bore him." (2:9)
,
,
: .
, ,
, .
. , ,
?
, . ,
, tpa
,
" I f a l l the Sages of I s r a e l were on one side o f
the scale and E l i e z e r ben H o r k e n u s were on the
other, he w o u l d outweigh them a l l . A b b a S h a u l
says in his name, ' I f a l l the Sages of I s r a e l ,
including even E l i e z e r ben H o r k e n u s , were on
one side of the scale, and E l a z a r ben A r a c h were
on the other, he would outweigh them all.' "
(2:9)
95 VEDIBARTA BAM
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- . . - T I - - - . . . . . . . . . - T T T T
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. : , : . :
: . . :
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"He [Rabban Y o c h a n a n B e n Z a k k a i ] said to them: G o and
see w h i c h is the good w a y to w h i c h a man should cleave.
R a b b i E l i e z e r says: A good eye; Rabbi Y e h o s h u a says: A
good friend; R a b b i Y o s e i says: a good neighbor; R a b b i
Shimon says: One w h o considers the consequences [of his
actions]; Rabbi E l a z a r says: A good heart. He said to them:
I prefer the words of E l a z a r ben A r a c h to a l l of yours, for i n
his words yours are included." (2:10)
1 0
He said to them: "Go and see which is the good way
to which a man should cleave."
Rabbi Eliezer says: "A good eye"; Rabbi Yehoshua
said: "A good friend"; Rabbi Yosei says: "A good neighbor";
Rabbi Shimon says: "One who sees the consequences [of
his actions]"; Rabbi Elazar says: "A good heart."
[Rabban Yochanan ben Zakkai] says to them: "I prefer
the words of Elazar ben Arach to all of yours, for in his
words yours are included."
He said to them: "Go and see which is the evil path
from which a man should keep far away."
Rabbi Eliezer says: "An evil eye"; Rabbi Yehoshua says:
"A wicked friend"; Rabbi Yosei says: "A wicked neighbor";
Since, together with the word "tov," the verse reads "vayar"
"He saw" Rabbi Eliezer concluded that a "good eye" is the
ultimate good.
When light was created, it became the companion of the
darkness which already prevailed upon the surface of the abyss,
and the two served together (ibid. Rashi). Therefore, Rabbi
Yehoshua said that true good, is a "good friend" one who
unites and shares with others.
After darkness and light served together, Hashem separated
them and made them neighbors one served at night and the
other during the day (ibid.). Therefore, Rabbi Yosei concluded
that "the good way to which a man should cleave" is a "good
neighbor."
After Hashem created light, He concluded that not everyone
was worthy of enjoying it, and therefore he stored away the
original light created on the first day for tzaddikim to enjoy when
Mashiach comes (Chagigah 12a). From this, Rabbi Shimon
deduced that true good is "seeing the future."
Rabbi Elazar observed that from the word "bereishit" until
the word "tov" there are 32 words, which is the numerical value
of "leiv"(" )heart." Since the first 32 words (leiv) are followed
PIRKEI AVOTCHAPTER TWO 98
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,
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. . . . . . T T ;
Rabbi Shimon says: "He who borrows and does not repay,
since one who borrows from man is as one who borrows
1
from G-d, as it is stated: 'The wicked one borrows and
does not repay, but the righteous is gracious and gives.' "
Rabbi Elazar said: "A wicked heart."
[Rabban Yochanan ben Zakkai] said to them: "I prefer
the words of Elazar ben Arach to all of yours, for in his
words yours are included."
1. Psalms 37:21.
... ...
...
"Which is the good way...Rabbi Shimon said: 'One
who sees the consequences [of his actions]'...Which is
the evil path...Rabbi Shimon said: 'He w h o borrows
and does not repay.' " (2:10)
QUESTION: The other four Sages mention a good path one
should follow and its exact opposite for the evil path to avoid.
Why doesn't Rabbi Shimon follow suit?
ANSWER: Rabbi Shimon is telling us that a good way in life
is to always consider what the future may entail. One who
establishes a good credit rating is trustworthy and will easily
receive loans. The opposite of this is someone who borrows but
does not repay. Such a person is not taking into consideration
the "nolad" "consequences" and should he need a loan in
the future, no one will extend it to him.
()
PIRKEI AVOTCHAPTER TWO 100
: ,
. ,
.
"As it is stated:
'The w i c k e d one borrows and does not repay.' " (2:10)
QUESTION: It should have said, "Loveh velo yeshaleim, rasha"
"The one who borrows and does not repay is wicked"?
ANSWER: One should not seek a loan till he has an antici
pated repayment plan. The wise person is "ro'eh et hanolad" he
considers the consequences that may arise by not repaying and
will not ask for a loan i f he does not anticipate paying it back.
Unfortunately, there are some who are "loveh velo yeshaleim"
they ask for a loan with the intention at the outset not to repay.
The pasuk is imparting that not only is such a person walking
in an evil path, but "loveh rasha" the borrower is a rasha i f at
the time when he asks for the loan, "velo yeshaleim" he has no
intention to repay.
"One who borrows from m a n is as one who borrows from
G-d, as it is stated: 'The w i c k e d one borrows and does not
repay but the righteous is gracious and gives.' " (2:10)
QUESTION: According to Rabbi Shimon the bad path one
should avoid is to borrow and not pay back. Why is it necessary
to tell us that "borrowing from man is as borrowing from G-d,"
and why does he also quote the conclusion of the pasuk, "But the
righteous is gracious and gives?"
ANSWER: Rabbi Shimon is also imparting the following
additional message: Although he spoke about the possibility of a
loan not being paid back; nevertheless, he encourages people to
continue giving loans. He makes the lender aware that when one
borrows from a person it is as though he borrows from Hashem.
Therefore, though the individual may be wicked and not pay, the
lender will not suffer any loss because Hashem, who is the
Tzaddik Righteous One of the world, will graciously give to
the lender that which the borrower failed to pay back.
101 VEDIBARTA BAM
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" A l l their words were like fiery coals." (2:10)
QUESTION: What is the analogy between fiery coals and the
words of the Sages?
ANSWER: Often a fiery coal appears covered with ash and
extinguished while in reality there is a flame inside. The Gemara
(Avodah Zara 19b) says that even the mundane talk of Torah
scholars needs to be studied. Though on the surface a remark
may seem to contain no wisdom, when it is carefully analyzed
and studied, its profundity emerges.
In the Gemara there are sections of halachic discussions which
contain some very difficult treatises which scholars ponder over.
There is also a part which is known as "agaddata" "stories
and homiletical interpretations of Biblical phrases." A l l of these
teachings were gathered together in the work known as "Ayin
Yaakov." Superficially, many of these appear puzzling and
insignificant; however, this part is referred as the penimiyut inner
part i.e. esoteric teaching of Torah, for most of the secrets of the
Torah are concealed in these (Iggeret Hakodesh ch. 23). These
teachings are like "fiery coals," for when the student delves into
them, he may manage to comprehend somewhat the profound
wisdom and secrets contained in the words of the Sages.
( , ,)
PIRKEI AVOTCHAPTER TWO 104
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"The evil eye, the evil inclination, and hatred of
one's fellow drive a man from the world." (2:11)
QUESTION: What is the connection between these three?
ANSWER: There are actually two sorts of ayin hara evil
eye. One is aroused by frivolous behavior and the other by
commendable activities. When one flaunts his riches, and seeks
to dominate because of it, or expects people to honor him and
yield to his whims, people in return will look at him and his
wealth with an evil eye. The other is evoked when a person
conducts himself righteously and gives much charity. It is
common that some will be jealous of him.
The difference is that in the first case, the evil eye is one of
condemnation and in the latter, it is due to jealousy. Now, in the
first case the person brought an ayin hara upon himself through
behavior incited by the yeitzer hara evil inclination and it
also created a situation of sinat habriyot people hating him for
his behavior. In the second, the evil eye is brought about
through behavior caused by the yeitzer tov good inclination
and people who are jealous of him want to emulate him and
have no reason to hate him.
The Gemara (Bava Metzia 107b) relates that Rav once went to
a cemetery and after investigating, he stated, "Ninety-nine out of
a hundred die from an evil eye and only one from natural
causes." In order that this not frighten and deter people from
doing good deeds, the Mishnah confirms that it is true that an
ayin hara evil eye can drive a person out of the physical
world, but it is only such an evil eye which was brought about
through behavior incited by the yeitzer hara and which is coupled
with sinat habriyot hatred and animosity toward him. But if the
ayin hara came because of conduct which one's good inclination
encouraged, there is no reason to fear, and on the contrary, in
merit of it one will enjoy longevity.
( )( ,)
105 VEDIBARTA BAM
1 1
Rabbi Yehoshua says: "The evil eye, the evil
inclination, and hatred of one's fellow drive a man from
the world."
" E v i l Inclination." (2:11)
QUESTION: The Gemara (Berachot 61a) says that the yeitzer
hara evil inclination resembles a zevuv fly. What is the
analogy?
ANSWEr: A l l efforts to chase a fly away will not deter it
from coming back. The same is true of the yeitzer hara. As much
as one chases it away and refuses to listen to it, it continuously
returns and pesters man.
r
( ,)
* * *
Alternatively, when the prophet Elisha visited the home of
the Shunamit, she told her husband, "Behold, now I perceive
that the G-dly man kadosh hu is holy" (II Kings 4:9). According
to the Gemara (Berachot 10b) she perceived that he was holy
because she did not notice a "zevuv" "fly" over his table.
How does this prove holiness?
The word "zevuv" (" )fly" is an acronym for
"This one is here and this one is there."
The Shunamit was a hospitable person, and many rabbis
would stay at her home when passing through the city of Shu-
neim. She would notice that when a prominent person would
come to her home and conduct a "tish" (gathering), some would
come and some would not; some would listen attentively while
others would walk about the room. However, when Elisha came
and conducted his "tish," she did not see, "This one here and this
one there," but all came to his table and all listened attentively
and respectfully. One who is respected and revered by all, and
who brings about absolute unity, is undoubtedly a holy person.
When unity and togetherness is lacking between man and
his fellow or between man and Hashem and a situation of
"This one is here and this one is there prevails," it is a
sign that the yeitzer hara is at work and unfortunately, successful.
PIRKEI AVOTCHAPTER TWO 106
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"Let the money of your fellow man be as dear to
you as your own." (2:12)
QUESTION: What love does one have for his own money
that he should also have for his friend's money?
ANSWEr: A story is told of a group of people who were
discussing the extent of the wealth of a certain Mr. Stein. Each
one in turn put it at a figure far above the amount said by the
previous one. None of them was aware that sitting nearby was
the Mr. Stein whose money they were counting. Hearing their
argument, he apologetically said, " I see you seem to know Mr.
Stein. Perhaps you can tell me how many sons and daughters he
has?" They all laughed at him and said, "do you expect us to
know this information?"
Mr. Stein then said to them, " I do not understand. When
people are blessed with a son, they make a brit, which is a big
simchah and inform many people of it. When they have a
daughter, they make a "mi shebeirach" in shul to give her a name
in the presence of many people. No one keeps the birth of a child
a secret. On the other hand, human nature is to keep money in
secrecy and people do not go around talking publicly about their
wealth. Yet, concerning Mr. Stein's children, who are not a
matter of secrecy, you have no idea, and you know exactly how
much money he has although this is his personal secret
information?!"
The advice of Rabbi Yosei is that just as your money is dear
to you and you do not tell others about it or appreciate their
discussing it, likewise, do not count your friend's money.
107 VEDIBARTA BAM
1 2
Rabbi Yosei says: "Let the money of your fellowman
be as dear to you as your own. Prepare yourself for the
study of Torah, for it does not come to you through inheri
tance; and let all your deeds be for the sake of Heaven."
"Let the money of your fellowman be as dear to you as
your own; prepare yourself for the study of T o r a h for it
does not come to you through inheritance." (2:12)
QUESTION: What is the connection between these two
messages, and why does Rabbi Yosei give the reason that you
cannot inherit Torah?
ANSWER: Unfortunately, there are people who are deprived
of adequate financial resources and are jealous of those who are
blessed. In their misery they would like company. The Mishnah
despises such behavior and thus teaches that one should be
happy for his friend who is blessed, and though it is he who has
the money, one should be happy for him just as he would be
happy for himself if he were affluent.
However, the only time when one should be content with his
friend's success is in material matters. When it comes to Torah,
then one should make an effort to be spiritually wealthy in one's
Torah knowledge and not just be content with having a friend
who is learning Torah. For after all, your friend's wealth can
possibly become yours if he bequeaths it to you, but there is no
way for you to inherit his Torah knowledge.
1 1
()
"Prepare yourself for the study of T o r a h , for it does
not come to you through your inheritance." (2:12)
QUESTION: How can we reconcile this with what the Torah
says, "The Torah that Moshe commanded us is the heritage of the
Congregation of Yaakov" (Devarim 33:4)?
ANSWER: Torah is indeed the inheritance of the Jewish
community at large; however, this does not apply to the individual.
He cannot rely on the Torah's inherited aspect, but must study
diligently and make every effort to acquire Torah knowledge.
()
PIRKEI AVOTCHAPTER TWO 108
, :
"Be meticulous in reading the Shema
and i n prayer." (2:13)
QUESTION: Why did he single out these two mitzvot?
ANSWER: The Shema and the Amidah prayer (Shemonah Esreih)
are to be recited each morning, and there are specific times by
which each should be done to properly fulfill the mitzvah. Shema
can be recited up to the end of the third hour of the day, and tefillah
should be before the end of the fourth hour. These hours are not
sixty minute hours, but sha'ot zemaniot seasonal hours i.e.
the units obtained by dividing the day into twelve equal segments.
There is a question as to what is considered day with regard
to determining the twelve hours. According to the Magen
Avraham (58:1) the day is counted from amud hashachar first
light of dawn until tzeit hakochavim nightfall. The Rav
Rabbi Shneur Zalman of Liadi and the Vilna Ga'on maintain
that the day for this calculation is from neitz hachamah sunrise
to shekiat hachamah sunset. Thus, according to the Magen
Avraham, the allotted period of time concludes earlier than
according to the Rav and Vilna Ga'on, and according to all
calculations, the first three hours on a winter day is a shorter
period of time than on a long summer day.
In the summer it is difficult to rise out of bed early because
the nights are shorter, and in the winter because of the cold
weather. Thus, the Mishnah warns, "Be careful in reciting the
Shema and Shemonah Esreih, that is, make a special effort to
overcome your laziness throughout the year and recite them
before the time lapses."
r
()
1 3
Rabbi Shimon says: "Be meticulous in reading the
Shema and in prayer. When you pray, do not make your
say the Shemonah Esreih. They would hasten to say the Shema
immediately before sunrise (though it may be recited earlier)
and the Shemonah Esreih immediately after sunrise so that they
could recite the Shemonah Esreih at the earliest possible time and
thereby link the redemption blessing [Ga'al Yisrael which
follows after the Shema] to the prayer. The Gemara praises this
custom and says concerning anyone who does it that no harm
will befall him all day.
Since this comes out very early in the day, especially during
the summer, the Mishnah encourages one to be diligent in the
performance of Shema and tefillah joining the two together as
the vatikin did.
"Be meticulous in reading the Shema and
in prayer." (2:13)
, ,
, : ,
, ,
.
"And do not consider yourself w i c k e d in
your self-estimation." (2:13)
"And do not consider yourself w i c k e d in
your self-estimation." (2:13)
, :
, .
.
, , :
. , ,
,
"Be diligent i n the study of T o r a h ; k n o w what
to answer an unbeliever." (2:14)
QUESTION: What is the connection between these two
things?
ANSWER: The Mishnah is dispelling a popular myth, that it is
important to have a vast knowledge in secular studies in order to
be able to debate an unbeliever. Therefore, it states that one
should study Torah and that through this one can acquire
unlimited knowledge and know all that is needed to answer a
non-believer. This was also confirmed by Ben Bag Bag: "Learn it
and learn it, for everything is in it" (Avot 5:21).
in addition, the Mishnah is teaching that not everyone should
engage in argument with the non-believer. one should first study
Torah, and only afterwards should one undertake answering a
non-believer.
* * *
The Mishnah carefully says, "Know what to answer" and not
"Know what to say" to infer that one should not initiate a debate
with an apostate, but only answer him i f he verbally attacks the
principles and teachings of the Torah. i t is an obligation to be
sufficiently prepared at all times to win such a debate. Since one
cannot foresee when the apostate will confront him or stand in
public and lecture concerning his apostate philosophies and
psuedo-Torah interpretations in order to convert the unlearned
and innocent, one must be sufficiently prepared at all times.
()
115 VEDIBARTA BAM
1 4
Rabbi Elazar says: "Be diligent in the study of Torah;
know what to answer an unbeliever. Know before whom
you toil, who your Employer is, and who will pay you the
reward of your labor."
1 5
Rabbi Tarfon says: "The day is short, the work is
much, the workmen are lazy, the reward is great, and the
Master is pressing."
, , ,
!
"The day is short, the w o r k is much, the w o r k m e n are lazy,
the r e w a r d is great, and the Master is pressing." (2:15)
!
"And the Master is pressing." (2:15)
, :
, ,
,
,
:
T T V
1 6
He used to say: "It is not incumbent upon you to
complete the work, yet you are not free to desist from it;
if you have studied much Torah, much reward will be
given to you, and your Employer is trustworthy to pay
you the reward for your labor. But know that the giving
of the reward to the righteous will be in the World to
Come."
"And your employer is trustworthy to pay y o u
the r e w a r d for your labor." (2:16)
, :
, .
. ,
, :
.
: : .
:
. ,
"Akavya ben Mahalaleil says: Reflect upon three
things and you w i l l not come to sin: K n o w from
where you came, to where you are going, and
before Whom you are destined to give an
accounting. 'From where you came' from a
putrid drop; 'and to where you are going' to a
place of dust, maggots and worms; 'and before
Whom you are destined to give an accounting'
before the King of kings, the Holy One, blessed be
He." (3:1)
CHAPTER THREE
1
Akavya ben Mahalaleil says: "Reflect upon three
things and you will never come to sin: Know from where
you came, to where you are going, and before Whom you
are destined to give an accounting.
Rebbe said to him, " i will give you a parable to what this can
be compared. A king had an orchard with beautiful figs. He
appointed two guards, one lame and the other blind. The lame
one said to the blind one, ' i see beautiful figs in the orchard.
Mount me on your shoulders and together we will be able to
enjoy them.' The king once came to the orchard and said to the
guards, 'Where are all my beautiful figs?' The lame one said, 'Do
I have any feet with which to travel to the figs?' And the blind
one said, 'Do I have any eyes to see the figs?' The king mounted
the lame one on the back of the blind one and judged them as a
unit. So, too, on the day of judgment Hashem brings the soul
and injects it into the body and judges them together as a unit
for the sins they committed together while upon this earth."
Consequently, Akavya ben Mahalaleil is addressing the
neshamah and body. The initial three part statement adds up
simply to a reminder to the neshamah that it is part of Al-mighty
G-d, that it descended from lofty heights, and that eventually it
will need to return to its lofty source. By reflecting on its exalted
state, it will not entertain thought of sinning.
The repetition of the saying with explanatory phrases is
addressed to the mundane and unrefined body: " i f you would
reflect on where you came from, a putrid drop, you would realize
how low and insignificant you are. When you will think about
where you are going, to maggots and worms, and before Whom
you will have to give an accounting, you will immediately realize
120
PIRKEI AVOTCHAPTER THREE
: , :
: ,
. ,
...
"Reflect upon three t h i n g s . . . K n o w from where
y o u came, to where you are going, and before
W h o m you are destined to give a n accounting."
(3:1)
,
"Reflect upon three things and you w i l l not
come to s i n . " (3:1)
" K n o w from where y o u came and to where you
are going." (3:1)
"And to where you are going." (3:1)
"And before W h o m you are destined
to give an accounting." (3:1)
"An accounting." (3:1)
:
. , ,
, :
,
"Rabbi Chanina, the deputy to the High Priests says:
Pray for the welfare of the government, for were it not
for the fear of it, men would swallow one another
alive." (3:2)
2
Rabbi Chanina, the deputy to the High Priests, says:
"Pray for the welfare of the [ruling] kingdom, for were it
not for the fear of it, men would swallow one another
alive."
m
"For were it not for the fear of it, man would
s w a l l o w his friend alive." (3:2)
:
: , ,
, .
: ,
, , ,
, .
,
. : ,
T T T : T T . . . . ....... .. T T
...
! ...
" I f two sit together and no words of T o r a h are
exchanged between them...If two sit together and
do exchange words of T o r a h . . . E v e n one person
who sits and occupies himself w i t h T o r a h . " (3:2)
QUESTION: Why in regard to two sitting together does it
say "divrei Torah" while at the end of the Mishnah in regard to one
person alone it says "oseik baTorah"?
ANSWER: When a person sits alone and talks to himself, he
appears strange and is likely to provoke ridicule. Therefore, the
desirable thing for him to do is to be "oseik baTorah" "engage
in the study of Torah." When two are together they may discuss
any subject they desire, and will not appear strange in the eyes of
people.
The Mishnah is saying that i f in their conversation there is no
"divrei Torah" "words about Torah" i.e. not necessarily
studying Torah, but at least talking about the importance of
studying Torah, or supporting Torah scholars, or helping Torah
to flourish, then their company is equivalent to the company of
scorners. But i f they are at least talking words concerning the
Torah, then the Shechinah rests among them.
127 VEDIBARTA BAM
"It is a company of scorners." (3:2)
QUESTION: Why does their not speaking words of Torah
make this place a "place of scorners"?
ANSWER: A place where people study Torah and do mitzvot
becomes permeated with holiness. People who come into this
place become inspired by the holiness prevalent there. i f two
people who are capable of studying Torah meet together and do
not study, it is obvious that they are in a "moshav leitzim" a
place where only leitzim scorners have sat and thus, a place
void of any holiness which would inspire people who meet there.
The proof to this is from the words of King David, "Lucky is
the man who has not sat in a place of scorners" (Psalms 1:1).
Because of the place's negative atmosphere, one is lucky for not
sitting there even if no scorners are present at the time.
()
PIRKEI AVOTCHAPTER THREE 128
, :
, ,
. . . . . . T : T : T T : T :
. :
T T :IT : T 1 : -
. . . . T T : T : T V I T : '-, : T V T : T ";
: , ,
. ,
"Three who ate at one table and did not speak
words of T o r a h there." (3:3)
QUESTION: In the previous Mishnah it says, "shenayim
sheyosh-vim" "two who are sitting" in present tense. Why
doesn't it say here, too, "sheloshah she'ochlim" "three who are
eating"?
ANSWER: When two are sitting together and not eating, they
should be talking about Torah subjects or at least talking Torah
related matters. However, while people are actually eating, the
Sages forbid speaking out of concern that a bone can, G-d forbid,
end up in the windpipe instead of the food pipe (Shulchan Aruch,
Orach Chaim 170:1). When they finish eating, however, they
should say some divrei Torah, bringing sanctity to their table.
1 1
()
"As i f they have eaten sacrifices to the dead [idols]." (3:3)
QUESTION: Why i f they do not speak words of Torah, is
there no life in their sacrifice?
ANSWER: A Jewish person is compounded of an earthly
body and a soul which descended from Heaven. In our food there
is also a spark of G-dliness. A Jew is supposed to eat not only for
physical strength but also for the sake of Heaven, thus elevating
the spark of G-dliness. This is known as "birur hanitzutzot"
(separating and elevating the G-dly sparks), and it is alluded to
in the Torah: "Not by bread alone does man live, but rather by
everything that emanates from the mouth of G-d (the G-dliness
within the food) does man live" (Devarim 8:3).
129 VEDIBARTA BAM
3
Rabbi Shimon would say: "When three eat at one
table without speaking words of Torah there, it is as if
they ate of sacrifices to the dead, for it is written: 'For all
tables are full of filthy vomit when there is no [mention
of the] Omnipresent.'
"When, by contrast, three sit at one table and speak
words of Torah, it is as if they had eaten from the table of
1
the Omnipresent, for it is written: 'And he said to me:
This is the table before G-d.' "
1. Ezekiel 41:22.
, :
, ,
.
"One w h o is awake at night or travels alone on
the road, and turns his heart to idleness." (3:4)
4
Rabbi Chanina ben Chachina'i says: "When a person
is awake at night or travels alone on the road, and turns
his heart to idleness, he is liable to lose his life."
:
, ,
,
, :
! ,
"Rabbi Nechunya ben H a k a n a h says: 'Whoever takes upon
himself the yoke of T o r a h , the yoke of government and the
yoke of worldly cares are removed from him; but whoever
casts off the yoke of T o r a h , the yoke of government and the
yoke of worldly cares are imposed upon him.' " (3:5)
QUESTION: Why the inconsistency in language? Since it says
about the one who throws off the yoke of Torah "notnin alav ol
malchut" "the yoke of government is put on him" then in
lieu of "kol hamikabeil alav ol Torah" "whoever takes upon
himself the yoke of Torah" it should have said "kol hanotein
alav ol Torah" "whoever puts on himself the yoke of Torah."
Also, just as he says "kol haporeik mimeno ol Torah" "whoever
casts off from himself the yoke of Torah" why doesn't it say
about the one who accepts the yoke of Torah "porkin mimenu ol
malchut" "the yoke of government is cast off from him"?
ANSWER: The term "netinah" "giving" applies to
something which is currently being given. The term "poreik"
"casting off" applies to something which was already on, and is
now being thrown off.
According to the Gemara (Niddah 30b) an oath is administered
to the soul before birth, "Be righteous and be not wicked." When
the soul descends upon this earth and dresses itself in the human
body, this oath is a delegation of power so that it be able to fulfill
its destiny in life. Thus, the yoke of Torah was already previously
placed on the person and it is up to him to accept it.
Therefore, the Mishnah is saying that "kol hamekabeil alav ol
Torah" "whoever takes upon himself the yoke of Torah, which was
actually placed upon him previously, i.e., if he accepts to live a life
governed by Torah, then though the government puts obligations
upon every individual as they mature, they will be removed from him,
133 VEDIBARTA BAM
5
Rabbi Nechunya ben Hakanah says: "Whoever takes
upon himself the yoke of Torah, the yoke of government
and the yoke of worldly cares are removed from him. Who
ever, casts off the yoke of Torah, the yoke of government
and the yoke of worldly cares are imposed upon him."
:
, ,
, . :
, . :
, . :
, :
: , .
. ,
ANSWER: A story is told of a son of a pious chassid who
inherited his father's very successful business. In a short time the
wheel of fortune took a turn and the young man's business was at
the brink of bankruptcy. He remembered that whenever his father
had a problem he would travel to the Rebbe to seek advise and
blessing, so he decided to do the same.
During his audience, the Rebbe asked him, "tell me what did
your father do during business hours when things were slow?"
The young man told the Rebbe, "when my father wasn't busy, he
would read his books, the Siddur, Chumash and Tehillim." "And
what do you do when things are slow" the Rebbe asked. The
young man replied "My father couldn't read English well and had
no interest in current events or sports, but I read and understand
English, so I either read the newspaper or listen to the radio."
The Rebbe lifted his brows and looking the young man into
his eyes said, "Let me explain the following to you: "Satan was
bothered by your father's Torah study, so to distract him he
would keep him occupied with customers. But since you are
doing exactly what he desires, so he has no interest in getting you
occupied with customers."
The Mishnah is teaching that when a person takes upon
himself the yoke of Torah, the yoke of livelihood is removed from
him. Although he goes to his business regularly, he doesn't have
to worry how he will make a living because Satan assumes the
yoke to send him clients so that he will be occupied. When a
person, however, casts off the yoke of Torah, and in business he
does not occupy himself with Torah whenever he has free time
135 VEDIBARTA BAM
6
Rabbi Chalafta ben Dosa of Kfar Chananya says: "If
ten people sit together and occupy themselves with
Torah, the Divine Presence rests among them, as it is
1
said: 'G-d stands in the assembly of Almighty.'
"Which source teaches that the same is true even of
2
five? It is said: 'He has founded His band upon the earth.'
"Which source teaches that the same is true even of
3
three? It is said: 'Among the judges He renders judgment.'
"Which source teaches that the same is true even of
4
two? It is stated: 'Then the G-d-fearing conversed with
one another, and G-d hearkened and heard.'
"Which source teaches that the same is true even of
5
one? It is said: 'In every place where I have My Name
mentioned I will come to you and bless you.' "
1. Psalms 82:1. 2. Amos 9:6. 3. Psalms 82:1. 4. Malachi 3:16. 5. Shemot 20:21.
rather with other activities; then Satan is very satisfied with his
"victory" and has no interest occupying him with clients. So the
yoke and worry to make a livelihood is entirely on the individual.
,
"It ten people sit together and occupy themselves w i t h
T o r a h , the Divine Presence rests among them." (3:6)
QUESTION: Why when ten are together do they merit that
the Divine Presence rest among them?
ANSWER: In the Hebrew alef-beit the letters are used as
numbers. Alef is one, beit is two, gimmel is three, etc. Thus, a count
from one to ten starts with alef and ends with yud. The total
numerical value of all these numerals (,,,,,,,, )is fifty-five,
which in Hebrew is " hein." The Gemara (Shabbat 31b) says that
in the Greek language [the word for the number] one is "hein."
Thus, the Mishnah is teaching that when ten are sitting
together and studying, it demonstrates achdut unity and
when there is unity among the Jewish people, Hashem is proud
of them and His Divine Presence rests among them. ) (
Incidentally, the Zohar (II 73:a) says that Yisrael (the Jewish
people), Torah, and the Holy One Blessed be He are all one. The
136
PIRKEI AVOTCHAPTER THREE
, :
.
7
Rabbi Elazar of Bartota says: "Give to H i m of that
which is His, for you and whatever is yours are His.
. : ,
" A n d so it is said by D a v i d , ' F o r all things are from
Y o u , and from Y o u r own we have given you." (3:7)
QUESTION: A proof from a pasuk is usually preceded with
"kemo shene'amar" "as it is said." Why is that style not followed
here?
ANSWER: David was speaking humbly to Hashem about the
generous contribution of valuables that he gathered from the com
munity for the purpose of building the Beit Hamikdash. Rabbi Elazar
is not talking only about giving money, but that one should also
give of himself [i.e. any physical qualities Hashem endowed with,
such as a nice voice, wisdom, etc.] for Hashem's service. Thus, the
pasuk is only an example of "giving Him of that which is His," but
not as comprehensive as the thought expressed by Rabbi Elazar.
()
139 VEDIBARTA BAM
, :
, :
the poor would not be bothered at all. Rabbi Shneur Zalman told
him that he was not aware of the meetings and had been
referring to a different matter:
In the human body there are 'rich' organs and a 'poor' organ.
The 'rich' organs are the mind and the heart, and the 'poor'
organ is the stomach. "In this city," he explained, "instead of
putting emphasis on the rich organs and engaging them in the
study of Torah and concentrating on prayer to Hashem, the
approach is to constantly fast; thus, the 'poor' organ, the
stomach, is deprived and made to suffer for the person's
iniquities. I cannot tolerate this approach!"
This new philosophy was very intriguing to the host, and he
asked Reb Shneur Zalman its source. He told him of the Ba'al
Shem Tov and his teachings, which accentuate working with the
mind and heart and not punishing the body.
"The Ba'al Shem Tov," he continued, "bases his theory on a
pasuk in Shemot (23:5)and interprets it as follows: 'Ki tireh'
when you will see, i.e. come to the realization that 'chamor'
the physical matter of the body (related to the word chomer), is
'sonacha' your enemy because he is engaged in attaining
physical pleasures, and thus, hates the neshamah who is striving
for G-dliness and a high spiritual level and the body is 'roveitz
tachat masa'o' lying under his burden and not wanting to get
up and serve Hashem 'vechadalta mei'azov lo' you may think
that you will begin to torture him and deny him the food he
needs. Be advised that this is a wrong approach. Instead, 'azov
ta'azov imo' help him! Give him his bodily needs and attune
your mind and soul to worship Hashem. Eventually, your body
will become purified and cooperate in your worship."
( ,)
141 VEDIBARTA BAM
... !
"One who w a l k s on the road and studies
[ T o r a h ] , and interrupts his study...It is as i f he
were guilty of a mortal s i n . " (3:7)
,
"One w h o w a l k s on the road and studies
[ T o r a h ] , and interrupts his study and remarks,
'How beautiful is this tree! H o w beautiful is
this plowed field!' Scripture considers it as i f he
were guilty of a mortal s i n . " (3:7)
QUESTION: What is wrong with taking a recess during
learning?
ANSWER: Everything created in the world is the handiwork
of Hashem with a specific purpose. He is the Master of nature,
and it is all governed by His Divine providence. Studying and
observing nature gives one an opportunity to see the wonders of
creation and the Omnipotence of Hashem; there are even special
blessings which one recites over wonders of nature and beautiful
trees (See Rambam, Berachot 10:13-16).
The Mishnah is talking of a person who interrupted his Torah
studies to admire a beautiful tree or plowed field. However, in
lieu of extolling Hashem's greatness and giving Him the credit
and praise due, he accredits it all to the laws of nature.
When the person was studying Torah, he envisioned His
greatness and infinite wisdom. I f he would use the time he now
occupies with nature to admire His strength, it would not be so
bad. But not to see it as gadlut haBorei the greatness of the
Creator indeed justifies a harsh judgment.
In fact, the Zohar (Shemot 161a) says that when Hashem
created the world, the Torah was His blueprint. Thus, in a sense,
when a person observes nature he can view it as a continuation
of Torah's vastness. Making an "interruption" between Torah
and nature, and saying that Torah is Divinely given but that
nature is the product of chance, is a grave iniquity.
* * *
143 VEDIBARTA BAM
"Scripture considers it as i f he were guilty
of a mortal s i n . " (3:7)
:
,
. T " T T V : - T : T V T T ~ ~
: ,
.
,
. , ,
"Whoever forgets anything of his T o r a h
learning, Scripture considers it as i f he were
guilty of a mortal sin." (3:8)
QUESTION: Why is there such a harsh judgment for the
person who forgets only "davar echad" "one thing"?
ANSWER: Torah is not just another book of knowledge. It is
the infinite wisdom of Hashem. When He gave the
commandments on Mount Sinai, His opening word was "Anochi"
(). The Gemara (Shabbat 105a) says this is an acronym for "ana
nashi kesivat yehavit" ( " ) I myself wrote it
[the Torah] and gave it." Chassidut offers a more profound
interpretation: Hashem wrote Himself into the Torah and gave
Himself to K'lal Yisrael through it (Likkutei Torah, Bamidbar 48:4).
The Mishnah is not merely talking of forgetting one item of
Torah knowledge, but forgetting the One and Only Hashem.
When a person studies Torah and thinks that it is knowledge
like any other knowledge and forgets "davar echad" that it is
the words of the One and Only, he is committing a very grave
iniquity and is guilty of a mortal sin.
()
This is supported with the pasuk "Guard your soul
scrupulously lest you forget hadevarim asher ra'u einecha the
things your eyes have seen." "Hadevarim" literally means "the
words." This may be a reference to the words of "Anochi" and "Lo
yiheye lecha," which Hashem personally uttered in one word at
Mount Sinai (Makkot 24a, see Rashi, Shemot 20:1, Rashi), and
with which Hashem declared the G-dliness of Torah.
145 VEDIBARTA BAM
8
Rabbi Dosta'ey bar Yannai says in the name of Rabbi
Meir: "Whenever anyone forgets any of his Torah
knowledge, Scripture considers it as if he were guilty of a
1
mortal sin, for it is said: 'But beware and guard your soul
scrupulously, lest you forget the things which your eyes
have seen.'
"One might think that this applies even if the
subject matter was too difficult for him [and therefore he
2
forgot], hence the Torah adds: 'And lest they be removed
from your heart all the days of your life.' One is not guilty
of a mortal sin until he sits and causes them to be
removed from his heart."
1. Devarim 4:9. 2. Ibid.
The Gemara (Chagigah 9b) says about the pasuk "You will
return and see the difference between a righteous person and a
wicked person, between one who serves G-d and one who does
not serve H i m " (Malachi 3:18) that there is no comparison
between one who recited his passage one hundred times
"leshonah pirko mei'ah pe'amim ve'echad" "to the one who recited
his passage one hundred and one times."
146
PIRKEI AVOTCHAPTER THREE
:
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9
Rabbi Chanina ben Dosa says: "Anyone whose fear
of sin comes before his wisdom, his wisdom will endure;
but anyone whose wisdom comes before his fear of sin,
his wisdom will not endure."
"Anyone whose fear of s i n comes before his wisdom." (3:9)
QUESTION: Previously it was stated, "A boor cannot be sin-
fearing, nor can an ignoramus be pious" (2:5), so shouldn't
wisdom come first?
ANSWER: The term "kodem" "before" does not mean
chronological priority, but priority in a scale of values. Studying
Torah is very important, but being G-d fearing is crucial. The
purpose of Torah study should not be to become smarter and
wiser, but to make one a better servant of Hashem and a more
G-d fearing Jew.
The Gemara (Shabbat 31a) compares one who studies Torah
as an end in itself and who does not place the emphasis on being
observant and G-d fearing to a treasurer who has been handed the
keys to the inner rooms, but who lacks the key to the main
entrance of the palace. The analogy is that just as the keys to the
inner chambers are useless i f one cannot get through the main
entrance, if one lacks fear of Hashem, he will disregard his Torah
training, and ultimately his Torah knowledge will dissipate since
it is not protected properly with yirat shamayim fear of Heaven.
()
148
PIRKEI AVOTCHAPTER THREE
, :
, .
.
"Anyone whose [good] deeds exceed his wisdom, his
w i s d o m w i l l endure." (3:10)
QUESTION: Why should one's deeds have an effect on his
wisdom or vice versa?
ANSWER: There are two approaches to performance of
mitzvot. Some people do those mitzvot whose importance and
significance they understand. Others do the mitzvot because they
are the command of Hashem regardless of whether they
comprehend them or not. Among mitzvot in general there are
also two categories; some are mishpatim civil laws laws
dictated by human logic. Others are chukim statutes which
are above the comprehension of man.
The person whose deeds are more than his wisdom is the
one who performs all the mitzvot even if he does not know all the
wisdom underlying them. For such a person "chachmato
mitkayemet" he will surely perform the mitzvot which his
understanding and logic dictate to be proper.
1 0
He used to say: "Anyone whose [good] deeds
exceed his wisdom, his wisdom will endure; but anyone
whose wisdom exceeds his [good] deeds, his wisdom will
not endure."
...
"Anyone w i t h w h o m his fellowmen are
pleased..." (3:10)
, , :
, .
.
, , ,
"Rabbi D o s a ben H a r k i n a s said: T h e sleep of
the [late] morning, wine at midday, children's
prattle, and sitting in gathering places of the
ignorant drive a man from the w o r l d . " (3:10)
QUESTION: Why was it Rabbi Dosa particularly who said
this, and what was he alluding to?
ANSWER: Rabbi Dosa ben Harkinas was blessed with lon
gevity (see Yevamot 16a). According to some he lived from the
time of Shimon HaTzaddik until the time of Rabbi Akiva (a span of
over 400 years, see Seder Hadorot). It is quite common to query an
old man, "What are your secrets? How did you live so long?" Thus,
Rabbi Dosa is cautioning what the Jew should avoid during life.
A person's life span is generally divided into three periods:
Morning, midday, and evening. The first thing one should
beware is not to "oversleep" the early years. These are
formulative years when one should be engrossed in Torah study
and service of Hashem. The midday of life is when one is
married and involved in pursuing a livelihood. Unfortunately,
some become immersed to the extent of "intoxication." They are
overwhelmed with their work or blinded by success, and they
forget entirely about their obligations to study Torah.
A Chassid of the Mitteler Rebbe, Rabbi DovBer Schneersohn
(the second Lubavitcher Rebbe), went into the business of
producing overshoes. i t was soon apparent that his mind was
more preoccupied with business matters than the observance of
Torah and mitzvot. Once, when he visited Lubavitch, the Rebbe
said to him, "Feet enveloped in overshoes are commonplace, but
imagine a 'head' sunk in overshoes!"
152
PIRKEI AVOTCHAPTER THREE
, :
, ,
. ,
, , ,
"The sleep of the [late] morning, wine at midday,
children's prattle, and sitting i n gathering places of
the ignorant drive a man from the w o r l d . " (3:10)
, :
, ,
,
* ,
. ,
"One who abrogates the covenant of
our father A v r a h a m . " (3:11)
QUESTION: Instead of "hameifar brito shel Avraham Avinu"
"abrogates the covenant of our father Avraham" which means
did not circumcise (Bartenura), why doesn't he simply say
"she'eino mal" "One who does not circumcise"?
ANSWER: In contemporary times there are many who
advocate circumcision, not because of religious convictions, but
because of health advantages. i n truth, however, this is not the
reason that Hashem commanded Avraham to circumcise
himself. Circumcision is a holy act with profound significance,
and Hashem has established it as the sign of the Covenant
between Him and the Jewish people throughout all generations.
It is a fundamental Jewish principle which stamps the Jew as a
servant of Hashem.
The Mishnah is talking of one who does circumcise, but
performs the circumcision strictly because of medical benefits.
Such a person is missing the entire concept and is thus
abrogating the covenant of our father Avraham, which is the real
reason for the mitzvah.
1 1
Rabbi Elazar of Modin says: "One who profanes
sacred things, degrades the festivals, publicly humiliates
his colleague, abrogates the covenant of our father Avra-
ham, or interprets the Torah in a manner contradictory to
its true intent, even though he may possess Torah and
good deeds, he has no share in the World to Come."
, , :
.
T T T T V: : T V I V :
, :
"Be readily submissive to a superior and be
affable to a younger person." (3:12)
1 2
Rabbi Yishmael says: "Be readily submissive to a
superior and be affable to a younger person; receive every
person cheerfully."
1 3
Rabbi Akiva says: "Laughter and frivolity accustom a
man to lewdness.
! !!
"Laughter and frivolity accustom a man to lewdness." (3:13)
QUESTION: How can Rabbi Eliezer's strong objection to
laughter be reconciled with what the Gemara (Pesachim 117a)
relates that Rabbah began a lecture with something humorous
and the students would laugh?
ANSWER: The Gemara (Berachot 30b) relates that when
Rabbah noticed Abaya being excessively happy, he said to him,
"It is written, 'And rejoice in trepidation' " (Psalms 2:11). Abaya
said to him, " I am wearing tefillin" (which bears witness that
Hashem's rulership is upon me Rashi). From this it is
obvious that the Sages were not against laughter; on the
contrary, i f one never laughs he can enter into a state of atzvut
melancholy (Tanya ch. 1). Laughter, however, is entirely
unacceptable when it goes hand in hand with "kalut rosh"
"lightheadedness."
PIRKEI AVOTCHAPTER THREE 158
, , ,
T ~ T~ : : : T T
.
"The traditional transmission [of the Scriptural
text] is a fence around the T o r a h . " (3:13)
QUESTION: How is the "masoret" "traditional
transmission [of the Scriptural text]" a fence around the
Torah?
ANSWER: According to the Midrash (Schochar Tov 8:2) when
Moshe came up to heaven to take the Torah, the angels
demanded of Hashem to keep His glory in heaven, i.e. they
should be given the Torah. Hashem told them, "How could you
have the Torah in which is written 'lo tevashel gedi bachaleiv imo'
'you shall not cook a kid in its mother's milk' (Shemot 23:19)
when you violated this and ate meat together with milk in the
home of Avraham?"
In the Torah there are no vowels under the letters and, thus,
the word "bachaleiv" "in the milk" could be read
"becheilev" "in the fat" and consequently one could
argue that the angels did not transgress the Torah. However, the
way we read the words in the Torah is a part of the "masoret"
"traditional transmission [of the Scriptural text]" which was
handed down from Sinai. According to the masoret we place a
patach under the "chet," and thus it is read "bachaleiv" "milk."
Hence, the masoret is a fence around Torah which protected it
from being taken away from us by the angels.
(1 , - )
PIRKEI AVOTCHAPTER THREE 160
. ,
I T : T ; T _ T . . . - T ; T :
,
"The traditional transmission [of the Scriptural
t e x t ] is a fence around the T o r a h , tithes are a
fence for riches." (3:13)
"Tithes are a fence for riches." (3:13)
.
"A fence for w i s d o m is silence." (3:13)
, :
: , ,
.
,
, ,
"Beloved is man, for he w a s created i n the image [of
G - d ] ; an even greater love is that it w a s made k n o w n to
h i m that he w a s created i n the image [of G - d ] . " (3:14)
QUESTION: How does the fact that it was made known to
man that he was created in the image of Hashem show a greater
expression of love?
ANSWER: When Eretz Yisrael was under English rule, a
group of people decided to name a town after the King of
England. They discussed it with the English ambassador, and
after a period of time he turned down the gesture. His
explanation was that in the future disreputable people might
reside in the town, and their behavior and reputation would be a
disgrace to the King's name.
Hashem loves the Jewish people and therefore He created
them in His image. I f this fact would not have been revealed, it
would be no disgrace to Him personally i f they lived a lifestyle
which is contrary to His glory. The fact that He revealed it to
them and gave them the Torah to know how He wishes them to
conduct their lives, shows the great love and faith that He has in
the Jewish people that they will always be faithful to Him and
not cause a chillul Hashem desecration of His Name.
()
"Beloved are the people I s r a e l ,
for they are called children of G - d . " (3:14)
QUESTION: In the Torah (4:22) Hashem says of the Jewish
people, "Beni bechori Yisrael" "My firstborn son is Israel." Why
in the Mishnah does it say "banim" "sons" in plural?
163 VEDIBARTA BAM
1 4
He used to say: "Beloved is man, for he was created
in the image [of G-d]; an even greater expression of love
is that it was made known to him that he was created in
1
the image [of G-d], as it is stated: 'For in the image of
G-d He made man.'
"Beloved are the people Israel, for they are called
children of G-d;
, ,
"It is even a greater love that it w a s made k n o w n to
t h e m that they are called "children o f G - d , " as it is
said: Y o u are the children of G - d your G - d . " (3:14)
: , ,
.
, , ,
. , :
, , ,
I T T : T : : T : T
them, then it would not be proper for Him to say it, so to speak,
in their presence. Obviously, since He said this expression of love
in their presence, it can be concluded that "chibah yeteirah noda'at
lahem" "there is even additional love that He has for them."
()
, :...
"You are children of G-d, beloved are the people Israel, for a
precious article was given to them...as it is said: ' I have given
you a good teaching; do not forsake my Torah.' " (3:14)
QUESTION: How does His giving us the Torah show that he
loves us?
ANSWER: There is a halachah known as "bar metzra." When
one wants to sell a property, the adjacent neighbors have
precedence in buying it. An exception to that law is the case of
an owner who wants to give the property as a gift to a stranger.
Even i f the recipient does not live nearby, he can give it to him
over the objection of his neighbors (see Bava Metzia 108b).
When Moshe came up to heaven to receive the Torah, the
angels objected, arguing "Keep your glory on the heaven" (Shab-
bat 88b). Seemingly, they rightfully deserved the Torah, since by
dwelling in heaven they were "bar metzra." Why did Hashem
disregard this law and give Torah to man who dwells on earth?
Rabbi Akiva is saying that Hashem has a special love for the
Jewish people and this is evident from His proclaiming that "natati
lachem" " I have given [the Torah] to you, i.e. as a matanah
gift (and a gift is given as an expression of love) over the
objection of the angels that they are "bar metzra."
165 VEDIBARTA BAM
"Everything is foreseen, yet freedom of
choice is granted." (3:15)
QUESTION: This sounds contradictory. How can there be
freedom of choice if Hashem already knows the future? How can
bechirah freedom of choice and yedi'ah Hashem's
Omniscience be reconciled?
ANSWER: The Rambam (Teshuvah 5:5) writes the following,
"One might ask, 'Since Hashem knows everything that will occur
before it comes to pass, does He or does He not know whether a
person will be righteous or wicked?
"If He knows that he will be righteous, [it appears] impossible
for him not to be righteous. However, i f one would say that
despite His knowledge that he would be righteous, it is possible
for him to be wicked, then His knowledge would be incomplete.'
PIRKEI AVOTCHAPTER THREE
166
"Everything is foreseen." (3:15)
QUESTION: Instead of "tzafu" "foreseen" it should
have said "yadu'a" "known" or "nir'eh" "seen"?
ANSWER: The word "tzafu" can mean "floating," as in
"Tzafah al penei hamayim" "floating on the water" (Pirkei Avot
2:6). When one floats on the water, he makes an effort to keep
his head upwards. The Mishnah is teaching that throughout his
lifetime in this world, a person should imagine himself as
floating in the ocean, so that to survive he must "look" upwards,
i.e. look to Hashem and to be attached to Him.
()
" A n d everything is according to the
preponderance of [good] deeds." (3:15)
QUESTION: The Rambam interprets this Mishnah to mean
that the number of times one performs a positive act is
significant. It is therefore preferable to give charity in the form of
many different gifts than to give the same sum as a single
donation.
PIRKEI AVOTCHAPTER THREE 168
"Everything is according to the preponderance
of [good] deeds." (3:15)
, :
, , ,
, , ,
, ,
, ,
. ,
"The shopkeeper extends credit." (3:16)
QUESTION: Why are the joyous celebrations on Simchat
Torah called "hakafot"?
ANSWER: On Simchat Torah we conclude the annual cycle of
reading the Torah in public and start anew from Bereishit. This
milestone is celebrated with much joy and festivity, and all Jews,
men and women, young and old, learned and illiterate,
participate. One may rightfully wonder, with what justification
does the one who did not learn Torah throughout the year
rejoice on Simchat Torah?
The processions with the Torah are called "hakafot."
Superficially, the name "hakafot" originated from the fact that we
circle around the bimah, and hakafot is from the same root as the
word "makif" which means "circling around" (see Bava Batra 4b).
However, the previous Lubavitcher Rebbe, Rabbi Yosef
Yitzchak Schneersohn, offers a more profound explanation of the
word "hakafot." He says that it means, "the extension of credit"
as is written in our Mishnah, "Vehachenvani makif "the
shopkeeper extends credit." When one applies for credit and is
notified that his application has been favorably accepted and his
request is being granted, he is indeed very happy.
Likewise on Simchat Torah, the "Shopkeeper" Hashem
says to each and every Jew, " I give you permission to rejoice with
My Torah; though your credit for Torah study and observance for
the past year may not be exactly up to par, but dance today on credit,
because I trust that you will make good during the coming year."
171 VEDIBARTA BAM
1 6
He used to say: "Everything is given on collateral
and a net is spread over all the living. The shop is open,
the Shopkeeper extends credit, the ledger is open, the
hand writes, and whoever wishes to borrow, let him
come and borrow. The collectors make their rounds
regularly, each day, and exact payment from man with or
without his knowledge; and they have on what to rely.
The judgment is a judgment of truth, and everything is
prepared for the feast."
:
, ,
, , ,
,
-
" I f there is no proper social conduct, there is no T o r a h . "
(3:17)
" I f there is no knowledge, there is no
understanding. I f there is no understanding,
there is no knowledge." (3:17)
1 7
Rabbi Elazar ben Azaryah says: "If there is no Torah,
there is no proper social conduct. If there is no proper
social conduct, there is no Torah. If there is no wisdom,
there is no fear [of G-d]. If there is no fear [of G-d], there
is no wisdom.
"If there is no knowledge, there is no understanding.
If there is no understanding, there is no knowledge.
. ,
, :
, :
: ,
, , ,
, .
, : ,
,
T T T V T T : V * ' * , : T T T ;
: , ,
, ,
, , ,
T : : * T : ~ T T T : T *
!!p , !
" I f there is no flour [sustenance] there is no T o r a h ; i f
there is no T o r a h there is no flour." (3:17)
QUESTION: What is the connection between flour and
Torah?
ANSWER: According to Midrash Rabbah (Shemot 28:1), when
Moshe came up to heaven to receive the Torah, the angels
175 VEDIBARTA BAM
, , , )(
, , ,
.
T : T -
1 8
Rabbi Eliezer (ben) Chisma says: "The laws
pertaining to the bird-sacrifices and the calculation of the
onset of the niddah state are essentials of Torah law; the
calculation of the heavenly cycles [astronomy] and
numerical computations of Hebrew words (or geometry)
are condiments to wisdom."
time he came to that place and they said to him: "Recite the
blessings for the Shema." He recited them. "Act as reader" they
said. He did so. They exclaimed, "Itchaseim Rabbi Eliezer"
"Rabbi Eliezer has become stronger, i.e. is now more
knowledgeable" so they called him Rabbi Eliezer Chisma.
(1:)
,
"The l a w s pertaining to bird-sacrifices and the
calculation o f the onset o f menstruation, these are
essentials of halachah, the calculation of the heavenly
cycles [astronomy] and numerical computations of
H e b r e w words are condiments to wisdom." (3:18)
QUESTION: Why did he cite these two laws as an example
of the essentials of halachah, and what did he mean by comparing
astronomy and numerical computations to dessert?
ANSWER: The laws concerning the bird sacrifices are
relevant only in the times of the Beit Hamikdash, while the laws
pertaining to the woman's menstruation apply at all times and in
all places. He cited these two examples specifically to emphasize
that all matters of Torah should be studied at all times and in all
places regardless if they are currently applicable or not.
The Gemara (Horayot 10a) says that Rabbi Eliezer Chisma was
capable of calculating the number of drops contained in the sea.
Regardless of his great wisdom and exceptional genius regarding
calculating, he said that one's major involvement in Torah study
should not be in astronomical and numerical calculation. These
should be treated as a dessert: Just as a dessert is eaten only after
the meal, likewise, only after accomplishing in Torah-study
should one engage in these subjects.
0 0
!(
PIRKEI AVOTCHAPTER FOUR 178
, :
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... :
... ...
,
"Ben Z o m a says: W h o is wise?
He who learns from every person ...
W h o is strong? H e who subdues his inclination
... W h o is rich? H e who i s content w i t h his lot ...
W h o is honored? He who honors others." (4:1)
CHAPTER FOUR
1
Ben Zoma says: "Who is wise? He who learns from
1
every person, as it is stated: 'From all those who have
taught me, I have gained wisdom, for Your testimonies
are my conversation.'
"Who is mighty? He who subdues his inclination, as
2
it is stated: 'A patient person is better than a strong
man, and he who masters his spirit is better than one
who conquers a city.'
1. Psalms 119:99. 2. Proverbs 16:32.
...
B e n Z o m a says ... W h o is rich?
He who is content bechelko w i t h his lot." (4:1)
: ,
, , ,
: , , .
.
, , :
to cover the sukkah is available in the fields); let us see if you can
do it." They all went and immediately built sukkot, but they
abandoned them when the sun became too hot.
The sukkah is referred to as a dirat arai temporary dwelling
place and it has a roof through which one can see the stars. A
person is required to leave his permanent abode and move into a
sukkah to impress upon him that our real security is provided by
Hashem in heaven. Without Him, our strong "fortresses" with
their bars and gates are to no avail.
Thus, Ben Azzai's message is that one should run with
zerizut alacrity and simchah joy to fulfill the mitzvah of
sukkah and live throughout the year with the message and lesson
it imparts. Once a person realizes his dependence on Hashem
and that without Him he is unable to succeed, then he will
definitely not commit a transgression.
1
)
"Run to [perform even] an easy mitzvah,
and flee from transgression." (4:2)
QUESTION: Why in regard to a "mitzvah" does the Mishnah
state specifically "mitzvah kallah" "an easy (light or minor)"
while concerning an "aveirah" there is no distinction made?
PIRKEI AVOTCHAPTER FOUR
182
, , ,
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There are two words which are usually expressed both when
doing a mitzvah or committing a transgression. The words are
"ah" and "oy," and which comes first and which afterwards
depends on the status of the act.
A pious Chassid woke his son early one cold winter morning
to take him to the minyan. As the boy was getting out from under
the blankets he cried, "Oy, it is cold!" After shul was over, his
father asked him, "How do you feel now, Chaim?" To which the
lad replied, "Ah, a mechayeh! I feel wonderful!" The father pointed
his finger and said, "Chaim, let this experience be a lesson to
you through all your life. When one performs a mitzvah, the 'oy'
comes first and 'ah' comes afterward. But when one commits an
aveirah, the order is reversed. 'Ah, it is a mechayeh' comes first,
and 'Oy, what did I need it for' comes later."
183 VEDIBARTA BAM
;*
"Flee from transgression; for one mitzvah brings
about another mitzvah and one transgression
brings another." (4:2)
:
. _ . T T T : T : - T T
, ,
"There is no man who does not have his hour" (4:3)
QUESTION: What is the sha'ah hour that every man
has?
ANSWER: The word sha'ah is not only a period of time, but
can also mean "turn." When Kayin and Hevel brought their gifts
to Hashem, it is written, "ve'el Kayin ve'el minchato lo sha'ah" to
Kayin and his offering he did not turn" (Bereishit 4:5). Here, too,
the word "sha'ah" means a turn, and the Mishnah is teaching that
there is no man who cannot turn around and change."
* * *
This is illustrated by a powerful narrative related in the
Gemara (Avodah Zarah 17a) concerning Elazer ben Durdaya, who
strayed from the path of Jewish life and became addicted to the
allurements of lust and passion. One day when he was mocked
by one who apparently shared his view of life, he was
overwhelmed by his lowly moral situation and realized that his
life was being wasted. He could not continue on that path
anymore, and he was overwhelmed by a sense of futility and
despair and for the deep need for return to Hashem.
In his earnest search for penance and with a deeply troubled
conscience, Elazer ben Durdaya sought external help, and he
called out, "Mountains and hills, ask mercy for me."
"Ask mercy for you? We must ask mercy for ourselves."
"Heaven and earth, ask mercy for me."
"Ask mercy for you? We must ask mercy for ourselves."
"Sun and moon, ask mercy for me."
"Ask mercy for you? We must ask mercy for ourselves."
"Stars and planets, ask mercy for me."
"Ask mercy for you? We must ask mercy for ourselves."
185 VEDIBARTA BAM
3
He used to say: "Do not regard anyone with
contempt, and do not reject anything, for there is no man
who does not have his hour,
Elazer sat upon the ground, and after a long and serious
period of probing introspection, he placed his head between his
knees and expired while crying, "Ein hadavar talui ela bi" "It
all depends on me the responsibility is totally mine!" A
voice emerged from above and declared, "Elazer ben Durdaya is
worthy of Eternal Life."
When this incident was reported to Rabbi Yehudah HaNasi,
he used this unusual act of honest introspection and teshuvah
as a text for a great moral lesson to his disciples: "There are
those who obtain their world (Olam Haba) with many years of
work, 'veyeish konah olamo besha'ah achat' 'and there are
those who acquire their world in one hour.' "
In light of the above, "besha'ah" can also mean "a turn." In
one brief instance of self realization and self transformation
Elazar ben Durdaya made a complete turn around and merited
Olam Haba.
( - )
* * *
.
, :
"Spa
" A n d no thing w h i c h does not have its place." (4:3)
QUESTION: Instead of "makom" "a place" why doesn't
he say "everything has a tzorech purpose"?
ANSWER: The Ba'al Shem Tov explained the pasuk "Forever,
O G-d, Your word stands firm in the heavens" (Psalms 119:89) to
mean that, "Your word": "Let there be a firmament in the midst
of the waters" (Bereishit 1:6) these very words and letters stand
firmly forever within the firmament of heaven and are forever
clothed within all the heavens to give them life, as it is written,
"The word of our G-d shall stand firm forever" (Isaiah 40:8) and
"His words live and stand firm forever" (Liturgy, Morning
Prayer). For if the letters were to depart [even] for an instant, G-d
forbid, and return to their source, all the heavens would become
naught and absolute nothingness, and it would be as though they
had never existed at all, exactly as before the utterance.
This same thought was expressed by the Arizal (Eitz Chaim,
Sha'ar Man U'Mad, section 3), of blessed memory, when he said
that even in completely inanimate matter, such as stones or earth
or water, there is a soul and spiritual life-force, that is, the en-
clothing of the "Letters of speech of the Ten Utterances which give
life and existence to inanimate matter that it might arise out of the
naught and nothingness which preceded the Six Days of Creation."
Hashem is referred to as "HaMakom" "The Place." The
Midrash Rabbah (Bereishit 68:9) explains that this is to emphasize
that the world is contained in Him and not He in the world. He
is not limited by space and therefore present everywhere.
The Mishnah is teaching to never reject anything because
there is no thing which does not have "makom" a spark of
G-dliness in it.
( - )
187 VEDIBARTA BAM
:
"Rabbi L e v i t a s of Y a v n e h says: 'Be of a n
exceedingly humble spirit.' " (4:4)
"Be o f a n exceedingly humble spirit." (4:4)
"For the hope of mortal man is but worms." (4:4)
, :
. ,
"Whoever desecrates the Heavenly Name i n secret,
punishment w i l l be meted out to h i m i n public." (4:4)
:
, ,
,
, : .
,
,
5
Rabbi Yishmael ben Rabbi Yosei says: "He who
studies Torah in order to teach is given the opportunity
to study and teach; and he who studies in order to
practice is given the opportunity to study and teach, to
observe and to practice."
Rabbi Tzadok says: "Do not separate yourself from
the community, and do not act as a counselor [when
sitting as a judge]. Do not make it [the Torah] a crown
for self-aggrandizement,
,
"He w h o studies T o r a h i n order to teach, is given the
opportunity to study and teach; and he who studies i n
order to practice is given the opportunity to study and
teach, to observe and to practice." (4:5)
QUESTION: How does the reward relate to the person's deed?
ANSWER: The first clause of the Mishnah is talking of one
who takes time from his own studies in order to teach others.
Though there are only a certain number of hours in a day, and
normally a person's capabilities are limited, Hashem will help him
that in the limited time he has, he will manage to be able to learn
himself and also teach. Thus, his reward is that he will not lose
anything through the time he gives up for the benefit of others.
The second clause is about the one who studies and is also
engaged in la'asot doing gemilut chassadim acts of kindness.
Such a person will merit not just to study, but also to teach and
not only will he do but also teach and encourage others to
observe and do. The advantage of Torah study together with
doing acts of kindness is evident from what the Gemara (Rosh
Hashanah 18a) says concerning the Sages Rabbah and Abaye. They
both descended from the House of Eli the Kohen Gadol against
whom a decree was issued that all his male descendants would
die as young men (see I Samuel ch. 2). Rabbah who engaged in
Torah study lived for forty years and Abaye who engaged in both
Torah study and acts of kindness lived for sixty years.
()
PIRKEI AVOTCHAPTER FOUR
194
: ,
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T T I T ~
"Nor an axe w i t h w h i c h to cut." (4:5)
"He w h o exploits the crown [of T o r a h for his
o w n ends] s h a l l perish." (4:5)
, :
,
.
"Rabbi Y o s e i says, Whoever honors the T o r a h is
h i m s e l f given honor by men." (4:6)
6
Rabbi Yosei says: "Whoever honors the Torah is
himself given honor by men, and whoever dishonors the
Torah is himself dishonored by men."
"Whoever honors the T o r a h . " (4:6)
QUESTION: How does one honor Torah?
ANSWER: According to Rashi, this includes not putting a
Sefer Torah on a bench where people are sitting. (Incidentally,
one should also not sit on a bench on which there is any Sefer
Yoreh Dei'ah 282:7.)
According to Tiferet Yisrael it means maintaining Torah books
in good condition, binding them when they tear, and returning
them to the shelf after use.
According to the Abarbanel it means that the Torah scholar
should be careful about his appearance. When a Talmid Chacham
is dirty or shabbily dressed, people lose their respect for Torah
and speak disparagingly about Torah scholars (see Shabbat 114a).
According to Mei'iri it means that the Torah scholar should
be of refined character, so that people will admire him and in
turn have respect for Torah when they realize its influence on
those who study it.
"Whoever honors the T o r a h is himself
given honor by men." (4:6)
QUESTION: Instead of "beriyot" "creatures" it should
have said "anashim" "people"?
ANSWER: Honoring the Torah means living according to
authentic Torah teachings and conducting oneself in an upright
and proper manner. One who does not follow Torah precepts
and who does not fulfill mitzvot is, in a sense, desecrating Torah.
PIRKEI AVOTCHAPTER FOUR 198
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The term "beriyot" also includes non-Jews; they, too, are His
creatures. The Mishnah is assuring that by honoring Torah one
will be honored and held in high esteem even by non-Jews. An
upright non-Jew will have high regard for the Jew whom he sees
adhering to his religious principles tenaciously and who is
meticulous and consistent in his duties to Hashem. On the other
hand, he has little respect for the Jew who is unfaithful to Torah
and non-observant of mitzvot. The assimilated and "wishy-
washy" Jew does not rate high in his estimation and is viewed
with disdain.
()
* * *
Once on a Shabbat a very wealthy Jew was riding in his
limousine chauffeured by his black driver through the streets
of a Chassidic community. When he noticed bearded people in
Chassidic garb, he asked his chauffeur i f he knew who these
people are. The chauffeur told him, "They are Jews." Suddenly,
from the back seat he said to his chauffeur, " I do not know i f
you are aware of it, but I am also Jewish." The black chauffeur
turned back and innocently said, "But they are real Jews."
()
!
" [ A judge] w h o refrains from handing down legal
judgments removes from himself enmity, theft, and
[the responsibility for] an unnecessary oath."
(4:7)
QUESTION: Literally, the Mishnah is praising the one who
refrains from being a judge. I f so, who should preside over a
dispute?
199 VEDIBARTA BAM
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Rabbi Yishmael his son says: "[A judge] who
refrains from handing down legal judgments [but instead
seeks compromise between the litigants] removes from
himself enmity, theft, and [the responsibility for] an
unnecessary oath; but one who aggrandizes himself by
[eagerly] issuing legal decisions is a fool, wicked and
arrogant."
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"Do not judge alone, for none may judge
alone except One." (4:8)
QUESTION: Instead of "yechidi," it should have said "levad,"
which is a more common term for "alone"?
ANSWER: In every Din Torah there are at least two litigants,
the plaintiff and the defendant. An honest judge, should never
listen to one of the litigants if the other is not present. This is
hinted to in the pasuk which is the basis for a Beit Din Jewish
court "And these are the ordinances that tasim you shall
place before them" (Shemot 21:1). The word "tasim" ( )is
an acronym for "Tishma sheneihem yachad medabrim"
"you should hear the two of them talking together"
i.e. in the presence of each other (Ba'alHaturim, ibid.).
The Mishnah is cautioning the judge to beware not to judge
"yechidi" one of the litigants only i.e. when one leaves the
room he should not continue the Din Torah with one litigant
absent. The only One who listens to one litigant not in the
other's presence is the One and Only Hashem as it says in
regard to a poor person who is mistreated, "So it will be that i f
he cries out to Me, I shall listen, for I am compassionate"
(Shemot 22:26).
()
"Do not judge alone." (4:8)
QUESTION: Since it says in the Torah "Betzedek tishpot
amitecha" "with righteousness shall you judge your fellow"
(Vayikra 19:15) according to halachah one judge is sufficient
(Rambam, Sanhedrin 2:10). Why does the Mishnah say otherwise?
ANSWER: Before Rabbi Yosef Yitzchak Schneersohn
assumed leadership as Rebbe, he was the menahel director
201 VEDIBARTA BAM
8
He used to says: "Do not judge alone, for none may
judge alone except One; and do not say [to your fellow
judges], 'Accept my view,' for they [the majority] have
that prerogative, not you."
, :
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...
"Rabbi Yonatan says, 'Whoever fulfills the T o r a h i n
poverty w i l l ultimately fulfill it in wealth...' " (4:9)
QUESTION: Aren't there many poor Torah-observant Jews
who remain impoverished all their life? Likewise, aren't there
many non-observant Jews who enjoy a lifetime of affluence?
ANSWER: This Mishnah is not referring to a reward for the
poor who observe Torah or a punishment to the wealthy for not
observing. i t is refuting a misconception some people have about
Torah-observance.
Many non-observant affluent Jews claim that the poor Torah
scholar is observant only because of his impoverished state.
Since he is not occupied with business or some profitable
vocation, he has much time to study Torah and follow its
precepts. Moreover, not having money, he is unable to enjoy
many of the amenities which would cause him to be distracted
from Torah. i f he were tempted with gold and glitter, he would
immediately abandon Torah and pursue a modern lifestyle. i n
defense of their own lifestyle which is void of Torah observance,
they say that their affluence and the temptation it brings has
hindered their Torah observance.
Rabbi Yonatan is telling us that this is an erroneous
philosophy. Neither poverty or affluence is a rationale or excuse
for one's observance or non-observance. The person who fulfills
Torah in poverty does so because of his strong Torah
convictions, and even if he becomes rich, he will continue to be
Torah observant. The rich man who forsakes Torah is not doing
so due to his affluence, and even if he should, G-d forbid, be
stricken with poverty, he will most likely not observe Torah even
then. Torah observance depends on the individual neither
poverty or affluence is a reason or excuse.
203 VEDIBARTA BAM
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Rabbi Yonatan says: "Whoever fulfills the Torah in
poverty will ultimately fulfill it in wealth; but whoever
neglects the Torah in wealth will ultimately neglect it in
poverty."
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1 0
Rabbi Meir says: "Minimize your business activities
and occupy yourself with the Torah. Be of humble spirit
before every person.
"If you should neglect the [study of] Torah, you will
have many causes for neglecting [it] confronting you, but
if you toil much in the Torah, there is ample reward to be
given you."
" I f y o u should neglect the [study of T o r a h ] you w i l l have
many causes for neglecting [it] confronting you." (4:10)
QUESTION: The word "kenegdecha" "confronting you"
is superfluous?
ANSWER: Rabbi Meir is advising man to minimize his business
activities and engage in Torah. The common excuse for not doing so
is " I have no free time to give up." Therefore Rabbi Meir says, if you
are neglecting Torah study with the excuse that your business keeps
you extremely busy, remember that you waste time for your per
sonal pleasures which are "kenegdecha" "against you." They are
proof [against your] that you have time when you want it. Examine
yourself honestly, and you will indeed see that you waste much
time for unnecessary pleasures. Hence, there is no excuse that you
cannot take off time from your busy schedule for the study of Torah.
()
* * *
Alternatively, through neglecting Torah study, one will not
only lack the mitzvah of learning Torah, but also not know the
proper methods of observance for many mitzvot. One may even
be ignorant of the mere existence of certain mitzvot. Thus, in
addition to the bitul Torah, one will be confronted with many
other bitulim instances of neglect. On the other hand, for the
one who toils in Torah, Hashem will have ample reward, not
only for the mitzvah of studying Torah itself, but also for the
proper fulfillment of many mitzvot.
r r
()
PIRKEI AVOTCHAPTER FOUR 206
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"He w h o fulfills one mitzvah acquires form h i m s e l f
one advocate, and he w h o commits one transgression
acquires against h i m s e l f one accuser." (4:11)
1 1
Rabbi Eliezer ben Yaakov says: "He who fulfills one
mitzvah acquires for himself one advocate, and he who
commits one transgression acquires against himself one
accuser. Repentance and good deeds are like a shield
against retribution."
"He who fulfills one mitzvah acquires for
himself one advocate." (4:11)
"He who fulfills one mitzvah acquires for
h i m s e l f one advocate." (4:11)
" E v e r y assembly [whose purpose i s ] for the sake of
Heaven w i l l have abiding results, but that w h i c h is not
for the sake of Heaven w i l l not have abiding results."
(4:11)
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...
" L e t the honor of your student be as dear to you
as your own ... and the reverence for your
teacher as the fear of Heaven." (4:12)
QUESTION: What prompted Rabbi Eliezer to caution the
teacher about the students honor and caution the student to fear
his teacher?
ANSWER: In the Gemara (Ta'anit 7a) Rabbi Chanina says, " I
learnt much from my teachers, and more than that I learned
PIRKEI AVOTCHAPTER FOUR
212
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Rabbi Yehudah says: "Be cautious in study, for an
unwitting error in [observance due to insufficient] study
is accounted as wanton transgression."
"Be cautious i n study, for an unwitting error in
[observance due to insufficient] study is
accounted as wanton transgression." (4:13)
QUESTION: Where is it found in halachah that a shogeig
unwitting error should be tantamount to a meizid wanton
transgression?
ANSWER: When Yom Tov is followed immediately by Shab-
bat, one must make an eiruv tavshilin to be able to prepare food
on Yom Tov for Shabbat. The Gemara (Beitzah 16b) relates that
Shmuel saw that a certain blind man was dejected on Yom Tov.
When he inquired why he was dejected, the blind man replied,
"Because I did not establish an eiruv tavshilin." Shmuel told him
that he could rely on the one he had made for the entire city.
The following year Shmuel again saw that the blind man was
dejected, so he asked him, "Why are you dejected?" The blind
man answered, "Because I did not establish an eiruv tavshilin."
Shmuel told him, "Poshei'a at you are negligent and you
may not rely on my eiruv because I did not intend to make it for
such people. One is given the benefit of the doubt only the first
time that he forgets, but the second time he is considered
negligent."
From this can be derived that two shogeigs are considered a
meizid. Thus, i f one committed a sin beshogeig unwittingly
because of a shigegat Talmud he unwittingly did not study
sufficiently the double shogeig makes it tantamount to meizid
a wanton transgression.
Incidentally, since we are talking of two shogeigs, it is very
fitting to use the term "shigagat" which means a double shogeig
and not "shogeig mipnei Talmud" a shogeig due to
[insufficient] learning.
()
PIRKEI AVOTCHAPTER FOUR 214
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"Rabbi Shimon says: T h e r e are three crowns
the crown of T o r a h , the crown of priesthood,
and the crown of kingship; but the c r o w n of a
good name surpasses them a l l . " (4:13)
QUESTION: Why does Rabbi Shimon state that there are
"three crowns" and enumerate four?
ANSWER: A "crown" is an earned mark of recognition, and
one who wears a crown receives honor and respect from other
people. Sometimes, a person can be a great talmid chacham or
very active in communal life and have a bad reputation because
of his conduct.
King Solomon says, "Tov shem mishemen tov" "A good
name is better than good o i l " (Ecclesiastes 7: 1). Thus, Rabbi
Shimon is teaching that in total there are only three crowns:
Torah, kehunah priesthood and malchut kingship but
one must remember that the crown beautifies the person only
if al gabeihen on top of them there is also keter shem tov
a good reputation.
, ,
"There are three crowns. T h e crown of T o r a h , the
crown of priesthood and the crown of kingship: but
the crown of a good name surpasses them a l l " (4:13)
QUESTION: Since it actually lists four crowns, the Mishnah
should have said "Arba'ah ketarim hein" "there are four
crowns"?
ANSWER: These four crowns can be separated into two
categories. The first three apply only to Jews while the fourth, a
crown of good name, applies also to non-Jews.
According to halachah (Sanhedrin 59a) a non-Jew may learn
the parts of Torah necessary for the observance of the Noachide
laws, but he is forbidden to study Torah for the sake of Torah.
Priesthood was given specifically to Aharon and his descendants,
and only Jews are eligible for Kingship in the Jewish community,
as the Torah states specifically, "From among your brethren shall
you set a king over yourself; you cannot place a foreign man over
yourself who is not your brother" (Devarim 17:15).
In contrast, the crown of a good name, which is acquired by
good deeds, also pertains to non-Jews. In fact, according to
halachah (Rambam, Melachim 8:11), the Chassidei Umot Ha'olam
pious non-Jews have a share in the world to come.
In order that the conclusion not be drawn that in regard to
the crown of a good name, Jew and non-Jew are identical, the
PIRKEI AVOTCHAPTER FOUR 216
2
"Three crowns." (4:13)
"There are three crowns." (4:13)
= %..
"There are three crowns, the crown of
Torah...but the crown of a good name surpasses
them a l l . " (4:13)
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"Rabbi Nehora'ey says, ' E x i l e yourself to a place of T o r a h . . .
and do not rely on your own understanding.' " (4:14)
QUESTION: Whom in particular was Rabbi Nehora'ey
addressing?
ANSWER: This Mishnah is directed to students in their teen
years who are studying Torah. He is telling him that a
prerequisite to succeed in learning is to "exile yourself to a place
of Torah." Even when there are Yeshivot in a student's city, he
should leave and travel to a Yeshivah in another location. The
amenities available at home are not conducive for the
atmosphere required for absolute dedication to Torah study, and
actually they are an obstacle to diligent and assiduous study.
However, "Do not assume that it will come after you," i.e.
being in a great citadel of Torah learning in itself does not make
one a scholar. The voice of Torah heard in the walls of the
Yeshivah does not enter into the students by osmosis. They must
labor devotedly if they want to succeed.
"Your colleagues will cause it to be clearly established in
your grasp." This means that in the Yeshivah diligent study alone
is not all. You must find good chaveirim with whom to study and
mingle. It also means, however, that your friend's study alone
will not make you a scholar. Your efforts and the assistance of
good colleagues are the two essential ingredients for success.
Finally, "Do not rely on your own understanding," i.e. do not
think that since your parents trusted you and sent you away, you
have already matriculated in maturity. Do not let the fact that
you are away from home and on your own fool you into
presumptuously thinking that you are a full-fledged adult and
219 VEDIBARTA BAM
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Rabbi Nehora'ey says: "Exile yourself to a place of
Torah, and do not assume that it will come after you, for
it is your colleagues who [through discussion and
deliberation] will cause it to be clearly established in
1
your grasp; and do not rely on your own understanding."
1. Proverbs 3:5.
that you can do whatever you think is right. Realize that you still
must be subordinate to your superiors, accountable to them and
seeking their advice and guidance.
()
* * *
Alternatively, Zevulun and Yissachar established a
partnership. Zevulun engaged in business endeavors and
supported Yissachar, who devoted his time entirely to torah
study (Devarim 33:18, Rashi). Yissachar became the prototype of
the torah scholar, and Zevulun the paradigm of the person
engaged in financial pursuits. t h e tradition of this partnership
has been continued throughout the years. Wealthy people have
undertaken the support of torah scholars on the condition that
the merit of their torah study be shared by both.
Nevertheless, the Mishnah is advising that though this is
noble, the wealthy should not rely solely on this, but should
themselves study torah. t o succeed, they should exile
themselves to a place of torah and not think that they already
have torah thanks to their colleagues who are being supported
through their accomplishments.
t h e reason even the rich are urged and encouraged to study
in addition to their supporting other scholars is because "Do not
rely on your wisdom" there is no guarantee that you will
always make money. t h e wheel of fortune can always take a turn
on a person, G-d forbid, and i f he has not accomplished in his
own torah study, he will then be barren of both the credit for
torah study and also the knowledge of torah.
()
PIRKEI AVOTCHAPTER FOUR 220
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"Rabbi Nehora'ey says, ' E x i l e yourself to a place of T o r a h . . .
and do not rely on your own understanding.' " (4:14)
QUESTION: The statement "ve'el binatecha al tisha'ein" "do
not rely on your own understanding" is a pasuk in Proverbs
(3:5). Why does the Mishnah quote it in the name of Rabbi
Nehora'ey? Also, since he is talking about the importance of
studying with a teacher and colleagues, this should have been
the opening remark as the reason why one should exile oneself
to a place of Torah?
ANSWER: In Proverbs, Shlomo's complete statement is,
"Trust in Hashem with all your heart, and do not rely on your
understanding." Rashi explains that he is advising one to spend
money unsparingly to seek a teacher from whom to learn. This is
a message to one who is in the early stages of learning, advising
that he should acquire a teacher and not rely on his own
understanding.
This Mishnah is talking to the advanced student, who has
already accomplished in Torah studies. Regardless of one's
advanced status and accomplishment, he should humbly realize
the value of consulting with others instead of relying solely on
his own knowledge.
()
1 5
Rabbi Yannai says: "We are unable to understand
either the well-being of the wicked or the tribulations of
the righteous."
"We are unable to understand either the w e l l -
being of the wicked." (4:15)
QUESTION: According to Rabbi Ovadiah of Bartenura, this
means that during the time of the Beit Hamikdash, the wicked
were allowed to prosper. Hashem would give them recompense
for their few good deeds in this world and then deny them a
portion in the World to Come. i n our time after the
destruction of the Beit Hamikdash the wicked are not granted
such prosperity.
What is the rationale for such a change?
ANSWER: In the time of the Beit Hamikdash, G-dliness was
openly revealed. Therefore, those who ignored this revelation
and transgressed were considered as blatant rebels against
Hashem's will and were not deemed worthy of a portion in the
World to Come. i n the present time, following the destruction of
the Beit Hamikdash, when G-dliness is concealed, the sins of the
wicked person are considered less severe, and such people are
not denied a portion in the World to Come. They are, however,
also not granted the same degree of prosperity in this life.
( ,)
"We are unable to understand either the well-being of
the w i c k e d or the tribulations of the righteous." (4:15)
QUESTION: Why the wicked prosper and the righteous
suffer is an old-age philosophical question, and it is not the pur
pose of Pirkei Avot to discuss philosophy but to guide man to
enhance his interhuman and Divine relationships. So even i f the
Mishnah would offer a rationale, what place does it have in Pirkei
Avot?
PIRKEI AVOTCHAPTER FOUR 222
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"And rather be a tail to lions than a
head to foxes." (4:15)
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"Rabbi Y a a k o v says, ' T h i s w o r l d is like an ante
chamber before the W o r l d to Come; prepare
yourself in the ante-chamber so that you may
enter the banquet h a l l . ' " (4:16)
1 6
Rabbi Yaakov says: "This world is like an ante-room
before the World to Come;
" T h i s w o r l d is like an ante-chamber" (4:16)
QUESTION: What is the intent of the analogy?
ANSWER: Obtaining a private audience with a king is not a
simple matter, and it requires much effort and connections till
one achieves it. When the appointed day arrives, one is
preoccupied with preparing himself for the meeting. In the ante
room, as he awaits anxiously to be called into the king's
chamber, he is not interested or concerned about food, drink, or
other mundane matters. All that is on his mind is to review what
he wants to ask the king, and he prays that the king will receive
him favorably and grant his plea.
Rabbi Yaakov says that man should always bear in mind that
he is in the ante-room awaiting entry to see the king. A person
should not waste his time with earthly matters. They are of
course necessary, but he must not let them become his major
preoccupation. Rather, he should be concerned with making sure
that the king will be pleased with him when the time comes for
his personal audience.
( , - )
* * *
A story is told that a Chassid once came to the Ba'al Shem
Tov and asked for a berachah that his financial plight would be
alleviated. After he had described the poverty in which he and
his family dwelled, the Rebbe told him to travel to a certain city.
There he was to look up "my Berele," tell him the situation, and
he would be helped.
PIRKEI AVOTCHAPTER FOUR 226
"So that you may enter the banquet hall." (4:16)
QUESTION: Instead of "kedei shetikaneis" "so that you may
enter" it should have said "kedei sheyachnitucha" "so that
you will be brought in." It is proper etiquette to be ushered into
the king's palace and not to walk in alone by oneself?
227 VEDIBARTA BAM
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The next evening he passed the house and saw the exact
same thing. When he again inquired as to what was going on
inside, he was told, "A wedding." The scene repeated itself for a
few nights and finally after the fifth night he said in
wonderment, "How many children does the owner of this house
have that he makes a wedding night after night?"
The passerby whom he addressed his query began to laugh
and said, "My dear friend, this is a wedding hall. The owner
rents it out every night to different groups of guests. The people
making the wedding tonight are not the same people who
celebrated a wedding yesterday!"
Shmuel's message is that this world is like a wedding hall;
everybody dances and rejoices, but the ones who danced
yesterday are not the ones who dance today, and the ones who
dance today will not be there to dance tomorrow.
()
" T h i s w o r l d is like an ante-chamber." (4:16)
1 7
He used to say: "One hour of repentance and good
deeds in this world is better than all the life of the World
to Come.
,
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would have interpreted the Torah the way Rabbi Yaakov did, he
would not have become a heretic. The Gemara relates that when
acheir happened to see a swine dragging the tongue of Chuzpit
Ha'meturgeman, who was martyred by the Romans, he exclaimed,
"The tongue from which emanated pearls should lick earth!?"
Had "Acheir" accepted Rabbi Yaakov's interpretation, he would
have known that the reward due the great Sage (Chuzpit
Ha'meturgaman) is not in this world but in the World to Come,
and he would not have forsaken his faith.
Rabbi Yaakov was the grandson of Elisha ben Avuyah
through maternal lineage (ibid.). Perhaps after seeing what
happened to his grandfather, he stressed that this world is only a
preparatory place for the World to Come where one will
ultimately receive all reward due to him and that no one should,
G-d forbid, think his grandfather's denunciation of Hashem,
Torah, and mitzvot was correct.
Since it was the incident that occurred with his grandfather
that inspired him to make this declaration, he emphasized
teshuvah and good deeds (though it is redundant) because that
was what his grandfather should have done and what anyone
who may be even temporarily mislead by his grandfather's
thinking should do, thereby meriting the World to Come.
He mentioned also "good deeds" and in fact preceded it by
Teshuvah. Since his grandfather and many heretics like him,
continue doing good deeds but they lack luminance due to the
thoughts and intentions with which they are done. Their good
deeds are analogous to a luminous gem covered with dirt.
Teshuvah makes those deeds "good," and grants them
luminance (see Likkutei Torah, Matot 82a). I.e. it endows them
with a higher level of good than they possessed in their own
right. For the intense yearning for a connection with G-d which
characterizes the drive to Teshuvah, invigorates and elevates every
a s p e c t o f o n e s o b s e r v a n c e o f T o r a h .
( )
231 VEDIBARTA BAM
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"One hour of repentance and good deeds in this
w o r l d is better than a l l the life of the W o r l d to
Come and one hour of bliss in this W o r l d to Come
is better than a l l the life of this w o r l d . " (4:17)
:
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"Do not comfort him while his dead lies before him." (4:18)
QUESTION: Why shouldn't an effort be made to comfort a
mourner and reduce his anguish when he is at the peak of his
bereavement?
ANSWER: Contrary to popular myth that not shedding tears
at a funeral is a sign of strength and fortitude, the Torah
approach is that crying is proper and praiseworthy. Thus, to
comfort the mourner "while his dead lies before him" so that he
should not cry is unwise. In addition to the psychological
advantages in not keeping in pain and agony, but crying and
expressing it, the Sages say, "Anyone who sheds tears for an
upright person, Hashem counts them and places them in His
storehouse" (Shabbat 105b).
The reason for counting them is that there is a rule of bitul
nullification. When a substance is mixed with another
substance, it can become nullified under certain conditions.
However, i f it is a davar shebeminyan something which is
counted i.e. sold by individual number and not by weight, it
can never become nullified no matter what the number or
quantity of what it is mixed into (Beitzah 3b).
Hashem cherishes the tears very much, and therefore He
counts them. Since they are counted, they are considered a davar
shebeminyan and cannot become nullified. Consequently, He
places them in His storehouse for posterity.
"Do not question him [about the details] of a
v o w at the moment he makes it." (4:18)
QUESTION: Why not?
233 VEDIBARTA BAM
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Rabbi Shimon ben Elazar says: "Do not placate your
fellow in the moment of his anger; do not comfort him
while his dead lies before him. Do not question him
[about the details] of his vow at the moment he makes it;
and do not seek to see him at the time of his
degradation."
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1 9
Shmuel HaKatan says: "When your enemy falls, do
not rejoice, and when he stumbles let your heart not be
glad, lest G-d see, and regard it with displeasure, and
divert His wrath from him [to you]."
, ,
,
"When your enemy falls, do not rejoice, and w h e n
he stumbles let your heart not be glad, lest G - d see
and it w i l l be displeasing to H i m , and H e w i l l
divert H i s w r a t h from h i m [to y o u ] . " (4:19)
QUESTION: Hashem's way of punishment is "midah keneged
midah" "measure for measure." How is the punishment of di
verting His wrath from him to you when you rejoice when he
stumbles, measure for measure?
ANSWER: Shmuel HaKatan is referring to a person with
whom one has no personal disagreement, and who is called an
"enemy" only because he is wicked, and therefore, it is a mitzvah
to hate him (see Pesachim 113b).
The Ba'al Shem Tov taught that nothing in this world is acci
dental and that from whatever a person sees or hears, he is to
derive a personal lesson since there must be a reason that Hashem
made him see or hear it. In line with this concept, he also taught
that when a person sees a fault in a colleague, he should realize
that he possesses a similar fault. Just as when one sees a speck in
the mirror, it is a reflection of what is on his face, likewise, when
one sees a fault on another, it is a sign of his own deficiency.
Thus, when a person rejoices over his enemy's downfall, he
is in a sense saying that his enemy deserved his punishment and
is justifying Hashem's action. So, in effect, he is also saying that
it would be justified i f the same thing would happen to him.
Hence, Shmuel HaKatan warns not to rejoice when your enemy
stumbles, since it is a sign that the one rejoicing is guilty of the
same sin, and it may prompt Hashem to subject him to the other
person's punishment, which he has, in effect, justified as
something he deserves himself.
(24 )
236
PIRKEI AVOTCHAPTER FOUR
:
, :
. :
: :
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" E l i s h a ben A v u y a h says: 'He who studies T o r a h as
a child, to what can he be compared? T o i n k
written on fresh paper; and he w h o studies T o r a h
as an old man, to what can he be compared? T o i n k
w r i t t e n on paper that has been erased.'" (4:20)
2 0
Elisha ben Avuyah says: "He who studies Torah as
a child, to what can he be compared? To ink written on
fresh paper. A n d he who studies Torah as an old man, to
what can he be compared? To ink written on paper that
has been erased."
: ,
" E l i s h a ben A v u y a h says, 'He w h o studies T o r a h
as a child, to what can he be compared? T o ink
written on fresh paper.' " (4:20)
"Do not look at the vessel but rather
at what it contains." (4:20)
:
, : ,
: , ,
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, :
our Sages [Mo'eid Kattan 17a] have given us the directive: " I f a
teacher resembles an angel of Hashem seek Torah from him. If
not, do not seek Torah from him.")
()
"Do not look at the vessel but rather at what it contains." (4:20)
QUESTION: Why does Rabbi Meir use the term "kankan"
"vessel" and not "bakbuk" "bottle"?
ANSWER: In the Thirteen Attributes of Mercy listed in the
Torah (Shemot 34:6, 7), it is written, "Preserver of kindness for
two thousand generations, Forgiver of iniquity, willful
transgression and sin, and venakeih lo yenakeh He cleanses but
does not cleanse completely" (see Rashi). How does venakeih lo
yenakeh fit in to the Attributes of Mercy?
The word "kankan" "vessel" is composed of the
middle letters of the words "venakeih yenakeh" () . Possibly,
Rabbi Meir is alluding that when we look at the words "venakeih
lo yenakeh" they do not appear to fit among the
Thirteen Attributes of Mercy. However, when we remove the
from and the from then each word spells half of
Hashem's name Hence, by not looking at the letters
the words fit very well among the Thirteen
Attributes of Mercy.
241 VEDIBARTA BAM
" E n v y , lust, and honor-seeking
drive a man from the w o r l d . " (4:21)
QUESTION: Why these three specifically?
ANSWER: It is incumbent on a Jew to excel in his relations
with his fellow man (bein adam lachaveiro) and with Hashem (bein
adam laMakom). A primary culprit and root of most evil in
interhuman relationships is kinah jealousy. It causes one to
engage in lashon hara slander and tale bearing, and out of
jealousy of other people's financial status a person may even
steal or cheat in business.
Lust and desires drive a man to transgress many of the sins
which are between man and Hashem. The obsessive desire to eat
what is not kosher, and illicit and immoral behavior are all the
persuasion, inducement, and incitement of the evil inclination.
Hashem in His mercy knew that mortal man may sin, and
therefore He created the possibility of teshuvah repentance. So
if one's evil eye makes him jealous, driving him to wanton
behavior, or i f one's evil inclination persuades him to commit
heinous crimes, there is still hope. He should repent and he will
be forgiven.
However, if he is preoccupied with the pursuit of honor then
he is in serious trouble. He will not apologize to his friend
because his pride does not let him. Likewise, he does not have the
243 VEDIBARTA BAM
"Drive a man from the w o r l d . " (4:21)
QUESTION: From which world do they drive man out of?
ANSWER: These three characteristics are innate in man;
they appear when a person is still very young. A young child
envies his peers, desires many things which may not be good for
him, and due to his sense of self-importance readily takes offence
if someone embarrasses or belittles him.
These qualities can also be utilized in a positive way. For
instance, though jealousy is despised, our Sages say, "Kinat sofrim
tarbeh chachmah" "Rivalry between scholars increases wisdom"
(Bava Batra 21a). Strong desires can be utilized to enhance one's
service of Hashem, as King David said, "My soul yearns, indeed
it pines, for the courtyard of Hashem" (Psalms 84:3) And to
attain honor, one can honor others, as mentioned in the first
Mishnah of this chapter. Thus, it all depends on man's decision as
to how he will direct the qualities he received at birth.
Hence, Rabbi Eliezer says, should he use these three
properly, they will drive him out of Olam Hazeh this world
when the time comes, to Olam Haba the World to Come. On
the other hand, should he decide however to follow his nature
and not elevate his innate character for loftier purposes, then it
will drive him away from obtaining Olam Haba.
()
244
PIRKEI AVOTCHAPTER FOUR
, :
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"Before H i m there is not...any bribe-taking." (4:22)
" A n d k n o w that a l l is according to the reckoning." (4:22)
2 2
He used to say: "Those who are born are destined to
die; those who are dead are destined to live again; and
those who live [again] are destined to be judged.
[Therefore, let man] know, make known, and become
aware that He is Almighty, He is the Fashioner, He is the
Creator, He is the Discerner, He is the Judge, He is the
Witness, He is the Plaintiff, He will hereafter sit in
judgment. Blessed is He, before whom there is no
iniquity, nor forgetting, nor partiality, nor bribe-taking;
and know that all is according to the reckoning.
, ,
, , ,
"And let not your evil inclination assure you
that the grave w i l l be a place of refuge for you."
(4:22)
"And let not your evil inclination assure you that the
grave will be a place of refuge for you, for against your will
you were created, against your will you were born; against
"Against your w i l l you live,
against your w i l l you die." (4:22)
,
: , , ,
, ,
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"Against your w i l l you live; against your w i l l
you die, and against your w i l l you are destined
to give a n account before the supreme K i n g of
kings, the Holy One, blessed be H e . " (4:22)
QUESTION: Why should a person be required to give an
accounting for what he did during his lifetime i f his very
existence was against his will?
249 VEDIBARTA BAM
your will you live; against your will you die, and against
your will you are destined to give an account before the
supreme King of kings, the Holy One, blessed be He."
, ,
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"The w o r l d w a s created by means of ten
[Divine] utterances." (5:1)
QUESTION: The Gemara (Rosh Hashanah 32b) asks that in the
Torah discussion of the creation it says "vayomer" "and He
said" only nine times? The Gemara answers, "Bereishit nami
ma'amar hu" "[The creation of heavens and earth in the verse]
'in the beginning' was also done through an utterance, as it says,
'By the word of G-d the heavens were made' " (Psalms 33:6).
Why doesn't it say clearly "vayomer" "G-d said [there
should be heavens and earth]"?
ANSWER: Heavens and earth were created yeish mei'ayin ex
nihilo and all the things generated from heavens and earth were
also created at the same time. Each thing, however, was placed in
its permanent position and given its function on the day upon
which it was decreed for it to serve the world. This is indicated by
the superfluous word "et" in the phrase "et hashamayim ve'et
ha'eretz" "the heavens and the earth" (Bereishit 1:14, Rashi).
251 VEDIBARTA BAM
CHAPTER FIVE
1
The world was created by means of ten [Divine]
utterances. What does this come to teach us, for indeed,
it could have been created by one utterance? But it was
so to bring retribution upon the wicked who destroy the
world which was created by ten utterances, and to
bestow ample reward upon the righteous who sustain the
world which was created by ten utterances.
2
There were ten generations from Adam to Noach to
indicate how great is His patience; for all those
generations repeatedly angered Him, until He brought
upon them the waters of the Flood.
,
, ,
.
,
.
T T T . _ T * T _ _ . .
" F o r a l l those generations repeatedly angered H i m , u n t i l He
brought the waters of the flood upon them." (5:2)
QUESTION: 1) The word "uba'in" is superfluous? 2) The
flood was only brought on Noach's generation, so why does it
say, "Until He brought aleihen upon them" which seems to
refer to all the ten generations from Adam to Noach?
ANSWER: The people of the early generations were all
reincarnated in the later generations and all were reincarnated in
the tenth generation. Thus, due to their continuous return to
this world it says "uba'in" "they kept coming." Hashem hoped
that ultimately they would repent and improve their ways. Upon
seeing that instead of getting better, they became worse, so that
"All flesh had corrupted its way upon the earth" (Bereishit 6:12),
He brought the flood "aleihen" "upon them" i.e. the
generation of Noach, which included all the preceding nine
generations.
()
255 VEDIBARTA BAM
3
Our father Avraham was tested with ten tests, and
he withstood them all to show how great was our
Patriarch Avraham's love [for G-d].
"Our father A v r a h a m w a s tested." (5:3)
QUESTION: When he is mentioned in the previous Mishnah,
he is simply called "Avraham." Why here is the title "avinu"
"our father" added?
ANSWER: A father passes on physical and spiritual attrib
utes and abilities to his son. The Mishnah, through emphasizing
"our father," is teaching that Avraham was the first to be tested
by Hashem, and he conveyed to his children the strength and de
termination to undergo tests and thereby achieve perfection.
Avraham was a trailblazer for all his descendants, enabling us to
succeed in overcoming the challenges Hashem places before us.
Following his great achievements, we are able to have the same
unquestionable devotion and dedication to Hashem.
()
"With ten tests w a s our father A v r a h a m tested." (5:3)
QUESTION: What were the ten tests?
ANSWER: 1) In Ur Kasdim, King Nimrod threw him into the
fiery furnace when his father Terach complained about his
destroying the idols (Bereishit 11:28, Rashi).
2) He had to leave his homeland to settle in the land of
Canaan (12:1).
3) He had to move from Canaan to Egypt due to famine
(12:10).
4) Sarah was taken to Paroah's palace (12:15-20).
5) The war with the kings to free his nephew Lot (14:1-24).
6) The Covenant Between the Parts, where he was told of his
children being enslaved and also of other exiles (15:7-21).
PIRKEI AVOTCHAPTER FIVE 256
, ,
"With ten tests w a s our father A v r a h a m tested." (5:3)
QUESTION: The Hebrew word for test is "bechinah." Why
doesn't it say "Asarah bechinot nivchan Avraham"?
ANSWER: The word "neis" in Hebrew means not only a test,
but also a banner, as the Psalmist says, "Natata lirei'echa neis lehit-
noseis" "You gave those who fear you a banner to raise them
selves" (Psalms 60:6). A banner is something which is raised
high to show its beauty. Similarly, when Hashem tests an indi
vidual, the purpose is to lift him into a higher sphere. When the
individual passes the test, he is spiritually elevated and exalted.
Hence, the verse can be rendered "And G-d exalted
Avraham." Through the trial, his hidden potential powers of
faith were evoked and brought to fruition.
()
...
"With ten tests... " (5:3)
QUESTION: The tenth test was the Akeidah the binding
of Yitzchak as an offering. Why is this referred to as a test for
Avraham, and not a test of Yitzchak?
ANSWER: Avraham was asked to bring up his son as an
offering. Of course, Yitzchak's consent was needed, but
immediately Yitzchak's life would come to an end. Avraham,
who would personally perform the act of slaughtering his son,
257 VEDIBARTA BAM
4
Ten miracles were performed for our forefathers in
Egypt, and ten at the Sea.
"Ten miracles were performed for
our forefathers in Egypt." (5:4)
QUESTION: What were the ten miracles performed for the
Jews in Egypt?
PIRKEI AVOTCHAPTER FIVE
258
,
. ,
The angel explained him that two were his and the other two
were those of Hashem, who accompanied him through life. He
then turned to the angel and asked, " i f so, why do i only see two
footsteps for the difficult times. Where was Hashem then?"
With a kind smile, the angel told him, "You are mistaken. The
two footsteps you see are actually Hashem's, and to help you get
through the challenging times He took you on His shoulders."
( , ,)
"And ten at the Sea." (5:4)
QUESTION: What were the ten miracles performed for the
Jews at the sea?
ANSWER: 1) The waters split.
2) They shaped like a tent and the Jews entered.
3) The floor of the sea became completely dry.
4) The floor of the sea became muddy when the Egyptians
chased after them.
5) The frozen water on the floor was not one layer of ice, but
like small tiles to make walking easy.
6) The frozen water walls were hard as a rock and the
Egyptians injured their heads against them.
7) The walls of water created twelve corridors, one for each
tribe to pass through.
8) The walls of water were like transparent glass, so that all
the tribes would see the others while they walked through,
thanks to the light from the pillar of fire.
9) There was sweet drinking water available to the Jews.
260
PIRKEI AVOTCHAPTER FIVE
: ,
.
" A n d ten at the Sea." (5:4)
QUESTION: What were the ten plagues the Egyptians
experienced at the sea?
ANSWER: They are all described in the "Az Yashir" which
the Jews sang when they crossed the sea and arrived safely on
the other side:
1) Ramah bayam [The horse with its rider] He cast into the
sea.
2) Yarah bayam [Paroah's chariots and his army] He
hurled into the sea.
3) Tube'u beyam suf [The elite of his officers] were
drowned in the sea.
4) Tehomot yechsayumu The deep waters covered them.
5) Yardu bimetzolot They dropped into the depths [like a
stone].
6) Tir'atz oyeiv [Your right hand] shatters the enemy.
7) Taharos kamecha You destroy those who rise up against
you.
8) Yocheleimo kakash [Your fury] consumes them like
straw.
9) Kisamo yam The sea enveloped them.
10) Tzalalu ka'oferet They sank like lead.
()
261 VEDIBARTA BAM
"With ten trials did our forefathers try the Holy
One, blessed be H e , i n the wilderness." (5:4)
QUESTION: What were the ten trials with which the Jews
tried Hashem?
ANSWER: 1) When the Egyptians were pursuing them,
prior to entering the sea, they said to Moshe, "Were there no
graves in Egypt that you took us to die in the wilderness?"
(Shemot 14:11)
2) i n Marah they complained when they had only bitter
water to drink (15:24).
3) i n Midbar Sin they complained when they ran out of food
(16:3).
4) They left the manna overnight, contrary to instructions
(16:20).
5) They went out to gather manna on Shabbat, though they
were told it would not descend that day (16:27).
6) i n Rephidim they complained when they ran out of
drinking water (17:2).
7) They made the golden calf and worshipped it (32:1-8).
8) The rabble among them complained that the manna was
not good and that they wanted meat (11:4-6).
9) i n Tav'eira the wicked took to seeking complaints with
the intent of separating from Hashem (Bamidbar 11:1-3).
10) They accepted the evil report of the spies about Eretz
Yisrael and complained bitterly (14:2-4).
()
262
PIRKEI AVOTCHAPTER FIVE
:
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"No woman miscarried because o f the aroma o f
the meat of the holy sacrifices." (5:5)
QUESTION: When a pregnant woman has an urge to eat
something, she is in great danger i f she refrains. Thus, some
explain this to mean that no pregnant women ever had a desire
to eat the meat of the sacrifices (Tosafot Yom Tov). How did our
Sages know what was in the heart of all the women?
ANSWER: In the Gemara (Yoma 82b) there is a story about a
pregnant lady who overcame her desire to eat on Yom Kippur and
gave birth to the great Sage Rabbi Yochanan. Another pregnant
woman, who refused to overcome her desire, (although she
acted legally due to danger pikuach nefesh) gave birth to a rasha
wicked person who was known as "Shabtai Otzar Peirot"
"Shabtai Hoarder of Provisions" (for speculations).
The miracle was not that no woman ever had a desire for the
holy meat, rather the women who came to the Beit Hamikdash
were so permeated with its holiness that even when one would
crave the meat, when she was told that it was an offering of the
Beit Hamikdash forbidden to be eaten by a non-Kohen, she would
overcome her temptation and there would be no adverse
consequences.
This is substantiated by the wording of the Mishnah. It does
not say lo hirichah [a woman] did not smell [desire] the holy meat
263 VEDIBARTA BAM
5
Ten miracles were performed for our ancestors in
the Beit Hamikdash:
1) no woman ever miscarried because of the aroma
of the meat of the holy sacrifices; 2) the meat of the holy
sacrifices never became putrid; 3) no fly was ever seen in
the slaughter-house; 4) no bodily impurity ever befell the
High Priest on Yom Kippur; 5) rain never extinguished the
fire on the wood-pile of the altar; 6) the wind never
prevailed over the column of smoke [rising from the
altar, to dissipate it]; 7) no disqualifying defect was ever
1 2
found in the omer, or in the T w o [Shavu'ot] Loaves, or in
3
the Showbread; 8) when the people stood, they were
crowded together, yet when they prostrated themselves,
they had ample space; 9) no snake or scorpion ever
caused harm in Jerusalem; 10) nor did any man ever say
to his fellowman: "The place is too crowded for me to
lodge overnight in Jerusalem."
1. Vayikra 23:9-14. 2. Ibid. 23:16-17. 3. V . Shemot 25:30; Vayikra 24:5-8.
,
, , , , , :
. , , , ,
,
" T e n things were created on Erev Shabbat
at twilight." (5:6)
6
Ten entities were created on Shabbat eve at twilight.
They are:
1
1) the opening of the earth [to swallow Korach]; 2)
2
the mouth of the well [in the wilderness]; 3) the mouth
3 4 5
of the donkey [of Bilaam]; 4) the rainbow; 5) the manna;
6
6) the staff [of Moshe]; 7) the shamir worm [which split
7
stones for the Beit Hamikdash]; 8) the writing [of the
8 9
second Tablets]; 9) the inscription [of the first Tablets];
10
10) and the Tablets.
11
Some say also the burial place of Moshe Rabbeinu
1. Bamidbar 16:32. 2. Ibid. 21:16-18; Shemot 17:6. 3. Bamidbar 22:28. 4. Bereishit 9:13. 5. Shemot
16:11-15, 31-36. 6. Shemot 4:17. 7. V . Gittin 68a; Sotah 48b. 8. Shemot 3 4 : 1 . 9. Ibid. 32:16.
10. Loc. cit. 1 1 . V . Devarim 34:6.
"The burial place of Moshe Rabbeinu." (5:6)
QUESTION: Regarding the "burial place of Moshe" the
Torah writes, "And no one knows his burial place to this day"
(Devarim 34:6).
The Gemara (Sotah 13b) relates, "The wicked government
once sent to the governor of Beit Pe'or, 'Show us where Moshe is
buried.' When they stood above, the site appeared to them to be
below. When they stood below, it appeared to be above. They
divided themselves into two parties; to those who were standing
above it appeared below, and to those who were below it
appeared above."
Why was the government eager to know where Moshe was
buried?
ANSWER: This Gemara can be interpreted as a metaphor for
the relationship between the nations of the world and the Jewish
people.
Moshe was the one who gave the Torah to the Jewish people,
and till this very day it is referred to as Torat Moshe the Torah
of Moshe. It is the spiritual life-source of Klal Yisrael, and
throughout the millennia nations of the world have endeavored
to "bury" Moshe i.e. influence the Jewish people to assimilate
and detach themselves from Torat Moshe.
266
PIRKEI AVOTCHAPTER FIVE
, ,
.
"And the r a m of A v r a h a m our father." (5:6)
QUESTION: How did Avraham know that the ram which he
took as a sacrifice in lieu of Yitzchak was the ram which was
created on Erev Shabbat at twilight?
ANSWER: In describing Avraham's finding the ram, the
Torah says, "Avraham lifted his eyes and saw Vehinei ayil achar
Behold, a ram afterwards caught in the thicket by its horns"
(Bereishit 22:13). The word "achar" "afterwards" seems
superfluous because the pasuk could merely have said "Behold a
ram caught in the thicket"?
267 VEDIBARTA BAM
12
and the ram of Avraham our Patriarch. A n d some say
13
also the spirits of destruction as well as the [original]
tongs, for tongs must be made with tongs.
12. V . Bereishit 22:13. 13. V . Bereishit Rabbah 7:5; Midrash Tanchuma Bereishit, sec. 17; Yalkut
Shimoni, Bereishit, sec. 12.
"Some say also the spirits of destruction." (5:6)
: ,
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till the last minute. This causes much anxiety and tension in the
house and often can also lead to the destruction of shalom bayit.
The Mishnah is telling us that mazikim spirits of
destruction were created at the commencement of the first
Shabbat, and this opened the channel that every Erev Shabbat
there is a potential for new destructive forces to be created due
to people's behavior. Extra care should be taken to calmly
prepare everything in due time for the Shabbat, so that when
Shabbat arrives the king and queen of the house and their princes
and princesses will all be in a happy disposition.
.
" A w i s e man...He does not r u s h to answer." (5:7)
QUESTION: What wisdom does this show?
ANSWER: There was a simple Jewish girl who worked in a
Jewish home. It was her duty to help out in the kitchen and
prepare dinner for the family. Once she was in a dilemma: She
could not figure out what to prepare for dinner. Suddenly it
dawned on her that her mistress would send her periodically to
ask the rabbi she'eilot questions so she would approach the
rabbi and seek his help with her problem.
When she arrived at the rabbi's house, he noticed that she
was distressed and inquired as to what was troubling her. When
she told him, he became very serious and told her that this was a
difficult question and told her to come into his study. There he
269 VEDIBARTA BAM
7
Seven things characterize a stupid person, and seven
a wise one. A wise man does not speak before one who is
greater than he in wisdom or in years; he does not
interrupt the words of his fellow; he does not rush to
answer; he asks what is relevant to the subject matter
and replies to the point. He speaks of first things first
and of last things last; concerning that which he has not
heard, he says, " I have not heard," and he acknowledges
the truth.
And the reverse of these characterize a stupid person.
looked into some sefarim and then asked her what she had
prepared during the past three days. After she replied, he again
thought for a short time and told her that for the main dish she
should make what she made three days ago, and for the side
dishes she should make an item similar to one served two nights
ago and an item similar to one served the previous night. The
rabbi then gave her his blessing for success, and she left very
relieved and happily.
The rabbi's wife happened to be observing the entire scene,
and after the young girl left, she said to her husband, " i do not
understand you. As rabbi of the community don't you have
better and more important things to do than helping this foolish
girl plan a menu?!"
The rabbi said to her, "You do not understand what
happened. This simple girl is very sincere, and she knows that
whenever there is a difficult question in the kitchen she is sent
to ask me. Therefore, now that she had a question which
pertained to kitchen matters, she came to me. i f i would have
laughed it off, which perhaps i should have because of its
foolishness, she might decide to take all questions that may arise
in the future very lightly, and when there will be a really difficult
question, she will also not come to ask."
270
PIRKEI AVOTCHAPTER FIVE
,
, :
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, . ,
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T T T :
8
Seven kinds of punishment come to the world for
seven kinds of transgressions.
If some tithe and some do not, a famine of [war]
panic ensues: some suffer hunger and some have plenty.
If all decide not to tithe, a famine of drought ensues;
1
and [if they also decide] not to separate the challah, a
famine of destruction ensues.
1. V . Bamidbar 15:20; Ezekiel 44:30.
"And he acknowledges the truth." (5:7)
QUESTION: This is a sign of honesty. What sign of wisdom
is in this?
ANSWER: The word "modeh" does not only mean
"acknowledges" but also "expresses thanks," as in the word
"todah." When a wise man is made aware of his error, he not
only acknowledges the truth, but also thanks the person who
alerted him to it. The fool, on the other hand, may reluctantly
acknowledge something, but he does not thank the person for
alerting him of the truth.
()
,
" I f [they also decided] not to separate challah,
a famine of destruction ensues." (5:8)
QUESTION: In the tochachah admonition which con
tains the horrendous punishments that will befall the Jewish
people, G-d forbid, for not observing Torah, it is stated, "Ve-
hifkadeti aleichem behalah" " I will assign upon you a panic,
swelling lesions, and burning fever, which causes eyes to long
and souls to suffer; you will sow your seeds in vain, for your
enemies will eat i t " (Vayikra 26:16). The Gemara (Shabbat 32b)
says, "Read not 'behalah' 'panic' as it is written, rather read
it as i f it were written 'bechallah' 'on account of challah'
hence, because of not separating challah" the people will sow their
seeds in vain. i n addition, the Gemara interprets the verse's word
"vehifkadeti" in the sense of diminishing (see Bamidbar 31:49),
and the verse is implying that because of not giving challah,
Hashem will diminish that which was already gathered (Rashi).
PIRKEI AVOTCHAPTER FIVE 272
:
, . ,
, ,
.
,
: : T : T : T T T T T
, , , .
T . T T_ _ T-:
. ,
, , ,
. ,
T T : T T T : V - - * T : : * T :
, . ,
, .
, .
.... . . . . T T . T T T : V - - *" T : :
"Swearing i n vain." (5:9)
QUESTION: The Gemara (Shavu'ot 39a) says the entire world
trembled when Hashem said "You shall not take the Name of
G-d, your G-d, in vain." What message was the Torah conveying
that caused the entire world to tremble?
ANSWER: A story is told of a group of brothers who came to
America and went into business together. A few years later they
arranged for their parents to emigrate. The father was a pious,
G-d fearing Jew, with a beard, peiyot, and Chassidic garb. After a
short time, the father shaved off his beard and peiyot and traded
his Chassidic garb for modern attire. Puzzled by their father's
behavior, the brothers consulted his Rabbi.
When the Rabbi asked the father why he changed so
drastically, he told him the following, "My sons have a large
meat market. They had me sit at a table in the market, and when
people saw me, it encouraged them to make their purchases with
confidence that everything is kosher. However, i soon realized
that the meat they were selling was not kosher and that they
were using me to deceive the public. Therefore, i decided to
shave off my beard and peiyot, so that my beard, i.e. Yiddishkeit,
should not help them sell non-kosher meat."
276
PIRKEI AVOTCHAPTER FIVE
, , :
, T 3 , : : T V " V T T T T _ . _
, , , .
Unfortunately, throughout history, the nations of the world
have persecuted and tortured the Jew, with the excuse that they
were doing it for the "sake of Heaven (G-d)." They have claimed
that Jews are to be blamed for society's problems and deserve
oppression. Also, among Jews themselves, it is common for one
to hurt another while claiming that it is a "mitzvah."
Hashem's command "Do not mention My Name in vain," in
a sense means "Do not exploit My 'Name' Torah and religion
as a means of justification for your iniquities. Do not attempt
to cover them up with a veil of righteousness and virtue."
This poignant Divine message put a shiver through
everyone, and the entire world trembled in fear.
()
, ,
"He who says, 'What is mine is yours, and what
is yours is mine' is an ignoramus." (5:10)
QUESTION: What illiteracy is demonstrated by this
approach?
ANSWER: Once when Rabbi Yaakov of Lisa, who authored
the Chavat Da'at on Shulchan Aruch Choshen Mishpat, approached a
rich man in the community for a donation for one on whom the
wheel of fortune took a downward turn, the prospective donor
told him the following: "The Gemara (Bava Batra 9b) says that
one who gives a donation to a poor man is blessed with six
blessings, and the one who says soothing and comforting words
is blessed with eleven blessings. i f so, i will suffice with
appeasing words and not give anything."
The Rabbi told him, "The prophet Habakuk (2:8) says in the
name of Hashem, 'Mine is the silver and Mine is the gold.' It also
says, 'For all things are from You, and from Your own we have
given you' (I Chronicles 29:14). Thus, the donor actually does
277 VEDIBARTA BAM
1 0
There are four [character] types among men: He
who says, "What is mine is yours, and what is yours is
mine" is an ignoramus. [He who says,] "What is mine is
mine, and what is yours is yours" this is an average
characteristic;
^ ? ^ ^
, , ,
"He who says: 'What is mine is mine and what
is yours is yours' this is an average
characteristic; and some say this is the
characteristic of the people of Sodom." (5:10)
QUESTION: Why such diverse opinions?
ANSWER: Some people have a "pet charity" and neglect the
others. When they are approached for help they respond, "sheli
sheli, veshelach shelach" " I devote all my contributions to my
favorite charity and you should do the same with yours." This
approach is not so praiseworthy because a truly benevolent
person should help every cause.
Unfortunately, some people are "yeish omrim" "sayers."
Whenever they are approached for a charitable cause, they
excuse themselves saying, " I have my own charities," while in
reality they do not give at all. Such people are practicing "midat
Sodom" the ways of the people of Sodom.
()
279 VEDIBARTA BAM
;*, , . , ,
" 'What is mine is yours, and what is yours is
yours,' is a Chassid. 'What is mine is mine, and
what is yours is mine' is a rasha." (5:10)
QUESTION: What does the Chassid mean with "shelach,
shelach" "yours is yours" and what does the rasha mean
with "shelach sheli" "yours is mine"?
ANSWER: A person of refined character always shows
thanks and appreciation and never holds a grudge. A gross
person is unappreciative and does not reciprocate a favor. The
philosophy of a Chassid is "What is mine is yours," and he gives
and helps indiscriminately even to those of whom he could say,
"What is yours is yours" they refuse to part with their money
to help anyone, including him the present day giver when
he was once in need.
On the other hand, the one who lives with the attitude that
"What is mine is mine" and refused to help anyone, even a
person of whom he can say "What is yours is mine," i.e. at one
time I benefited from your benevolence is a rasha wicked.
()
280
PIRKEI AVOTCHAPTER FIVE
, :
, .
. , .
. ,
T T T * :
... :
"There are four types of temperaments: E a s i l y
angered and easily pacified " (5:11)
QUESTION: In each of the four cases, the person's nature is
to be easily angered or hard to anger. Why doesn't it also list
another category the one who never becomes angry?
ANSWER: The Mishnah is enumerating different
temperaments in people. To never become angry is not human;
only an angel can have such a quality. Even Moshe, about whom
the Torah testifies that he was more humble than any person on
the face of the earth (Bamidbar 12:3), once became angry. When
he saw that the women of Midian were spared, the Torah says,
"Moshe was angry with the commanders of the army" (for
allowing their troops to spare the women who were known to
have participated in adulterous activities with the Jews)
(Bamidbar 31:14).
Moreover, there are instances when being a zealot and
expressing anger is a virtue and when reacting with complacency
is a fault, particularly when one observes a chillul Hashem
desecration of Hashem's Name. As the Torah relates, when
Pinchas saw rampant immorality in the Jewish community, he
laudably showed anger and acted zealously.
Often, in dealing with children, it is wise to make at least a
pretense of being angry. The expression of impatience, annoyance
or rage has its place. The important thing is that, like a Chassid,
we should use anger infrequently, and only i f it is clearly called
f o r .
w
()
281 VEDIBARTA BAM
1 1
There are four types of temperaments: Easily
angered and easily pacified his loss is outweighed by
his merit; hard to anger and hard to pacify his merit is
outweighed by his loss; hard to anger and easy to pacify
is a Chassid; easily angered and hard to pacify wicked.
;*,
"Hard to anger and easy to pacify is a Chassid; easily
angered and hard to pacify w i c k e d . " (5:11)
QUESTION: Instead of "leiratzot" "to pacify" which is
the active form of the verb, it should have said "leheiratzot," which
means "to be pacified"?
ANSWER: "Leheiratzot," means "to be pacified" by others.
When people speak to him and calm him, he is easily pacified.
The Mishnah is listing as the quality of the Chassid that even
when with much difficulty he becomes angry, he does not wait
leheiratzot to be pacified by others; rather he is noach leiratzot
he pacifies himself and promptly takes the initiative to make
overtures for reconciliation.
The wicked person, on the other hand, easily becomes angry,
and even when he comes to his senses and realizes that he was
wrong and overreacted, he is not pacified and takes no action to
make amends. Only much later does he half-heartedly show some
signs of pacification. * * *
, :
, .
. , .
. ,
.
"There are four types o f students...." (5:12)
1 2
There are four types of students: Quick to grasp and
quick to forget his gain is overridden by his loss; slow
to grasp and slow to forget his loss is overridden by
his gain; quick to grasp and slow to forget this is a
good portion; slow to grasp and quick to forget this is
a bad portion.
Instead, he should realize that the student has been given "cheilek
tov" "a good portion" and he should be thankful to
Hashem for meriting to be able to nurture this potential.
Even i f the student is slow to grasp and quick to forget, the
teacher should not despair. Although such a student has been
given a bad portion, this merely reflects his natural tendencies.
Everyone has the potential to apply himself and through much
effort overcome natural disabilities and succeed in his studies.
()
* * *
Alternatively, this Mishnah can also be explained as referring
to call to wake up and do Teshuvah.
There are those who are apt to hear the wake-up call to do
Teshuvah. They quickly become aroused, but the excitement
wears off just as quickly and they are back to their own ways.
Some people do not get inspired very quickly, and it takes a
long time to convince them. However, once they make a decision
to change, they are very firm about it, and it is very difficult for
any one to convince them to go back to their old patterns.
The most worthy group are those who quickly become
aroused to do Teshuvah and stick steadfastly to their new Torah
lifestyle. Others have the opposite temperament, and they are
very slow at becoming inspired and even when they finally
decide to alter their ways, their resolution is short-lived and
fades quickly.
()
284
PIRKEI AVOTCHAPTER FIVE
:
. ,
. , ...
*
"There are four types amongst those w h o give
charity ... he gives and others should give, is a
Chassid. T h a t he should not give and that others
should not give, is a rasha." (5:13)
* * *
1 3
There are four types among those who give charity:
One who wishes to give but that others should not he
begrudges others; that others should give and he should
* * *
The reason the Sages declare one with less than two hundred
zuz eligible to receive tzedakah is that the word "tzedakah"
has the numerical value of one hundred and ninety-nine, which
teaches that as long as one has no more than one hundred and
ninety-nine, one may be a recipient.
()
"One who w i s h e s to give but that
others should not." (5:13)
QUESTION: Who are the "others" the Mishnah is referring
to?
ANSWER: Unfortunately, there are some very wealthy
people who are generous during their lifetime and bequeath
286
PIRKEI AVOTCHAPTER FIVE
. , . ,
. ,
:
"There are four types among those w h o attend
the House of Study: One who attends but does
not engage [in s t u d y ] . " (5:14)
, . ,
. , .
. ,
T T
...
"There are four types among those w h o
attend the House of Study...." (5:14)
The third category is the most laudable: one who goes to the
Beit Midrash to learn, and actually learns there. The fourth also
goes to the Beit Midrash, but not for the purpose of learning,
289 VEDIBARTA BAM
One who engages [in study] but does not attend earns
the reward for the act [of studying]. One who attends
and engages [in study] is a Chassid. One who neither
attends nor engages [in study] is wicked.
, , :
, . , . ,
, .
, .
:
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T " : T T * T T T : T : T : ~ T
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T : T : T * T T : T : T V : T :
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"There are four types among those w h o sit
before the Sages." (5:15)
QUESTION: Pirkei Avot is not a psychology book which
discusses the mental faculties of people. What message of piety is
this Mishnah conveying?
ANSWER: People's understanding and grasp of a subject may
vary in many ways. This is also true of the human capability to
retain information. Mental capabilities are a gift, and there is not
much one can do about it.
However, the Mishnah is telling us that though the categories of
people who listen to a lecture and what they retain differs, there
can be a common denominator among all of them, and everyone
should strive for this regardless of what category he falls under. The
commonality is "Yoshvim lifnei chachamim" "They are sitting
before the Sages" i.e. they all have the unique benefit of seeing
the holy countenance of the Sage.
This is something of great value, as Rebbe said, "The reason
that I am sharper than my colleagues is that I saw Rabbi Meir from
behind" (Eiruvin 13b), i.e. I attended his lectures and was
seated behind him where I was unable to see his face. However, if I
had seen him from his front, i.e. if I had been seated in a position
where I could have seen his face, I would have been even sharper,
as it is written, "And your eyes shall behold your teachers" (Isaiah
291 VEDIBARTA BAM
1 5
There are four types among those who sit before the
Sages. [They are likened to] a sponge, a funnel, a
strainer, and a sieve: A sponge, which absorbs
everything; a funnel, which takes in from one end and
spills out from the other; a strainer, which allows the
wine to flow out and retains the dregs; and a sieve, which
allows the flour to pass through and retains the fine
flour.
1 6
Whenever love is dependent upon a specific
consideration, when that consideration vanishes, the love
ceases. If, by contrast, it is not dependent upon a specific
consideration, it will never cease.
Which is a love that is dependent upon a specific
1
thing? The love of Amnon and Tamar. A n d one which is
not dependent upon a specific thing? The love of David
2
and Yonatan.
1. II Shmuel 13:1ff. 2. I Shmuel 18:1; 20:17; II Shmuel 1:26.
"The love of D a v i d and Yehonatan." (5:16)
QUESTION: In his eulogy for Yehonatan, David said, "Your
love was more wondrous to me than the love of women" (II
Samuel 1:26). Which women was David referring to?
ANSWER: When young David slew Galiat the Philistine,
"The rejoicing women called out, 'Shaul has slain his thousands
and David his ten thousands' " (I Samuel 18:7-9). This angered
Saul very much and he eyed him with suspicion from that day
on. At that time Yehonatan, however, did not forsake David.
Moreover, his soul became attached to him and he and loved
him as himself. And it was Yehonatan who literally saved David
from being killed by his father, Shaul.
David was saying, "From the fact that your father hated me
when the women proclaimed their love for me, and you did not
let it cause any animosity between us but continued to be
attached to me, I can see that your love was wondrous."
)
292
PIRKEI AVOTCHAPTER FIVE
, ,
. ,
. ,
. ^ ,
, *
,
"Which is a controversy for the sake of Heaven?
T h e controversy between H i l l e l and Shammai. A n d
w h i c h is not for the sake of Heaven? T h e
controversy of K o r a c h and a l l his faction." (5:17)
QUESTION: Why were these particular two examples cited?
ANSWER: In the Torah the Korach episode follows
immediately after the mitzvah of tzitzit. The two are juxtaposed
because Korach's insurrection began with an issue pertaining to
tzitzit. He confronted Moshe with the question "A four cornered
garment requires tzitzit fringes and one string must be of
techeilet blue wool; does a garment made entirely of blue wool
require a blue string or is it exempt?" (Bamidbar 16:1).
In the Gemara (Menachot 41b) there is a dispute between the
school of Shammai and the school of Hillel as to how many
strings have to be put into each corner of the garment. Thus, the
Mishnah cited these two disputes which had to do with tzitzit as
an example because the dispute between Hillel and Shammai in
the issue of tzitzit was lesheim shamayim, but Korach's dispute in
the subject of tzitzit was not lesheim shamayim.
J
' ()
* ...
"Any controversy w h i c h is for the sake o f
Heaven...And w h i c h is not for the sake of Heaven?
T h e controversy of K o r a c h and a l l his faction." (5:17)
QUESTION: How is it evident that Korach's controversy was
not for the sake of Heaven?
ANSWER: The Mishnah, in describing a "machloket shelo
lesheim shamayim" "a controversy not for the sake of Heaven"
does not say "machloket Korach ve'adato im Moshe" "the
293 VEDIBARTA BAM
1 7
Any controversy which is for the sake of Heaven will
be perpetuated; and that which is not for the sake of
Heaven will not be perpetuated.
Which is a controversy for the sake of Heaven? The
1
controversy between Hillel and Shammai. A n d which is
not for the sake of Heaven? The controversy of Korach
2
and all his faction.
1. Eiruvin 13b. 2. Bamidbar, ch. 16.
,
. ,
, ,
T ~ T : ~ T T : T T
. , :
, ,
, :
.
*
"But the one w h o causes the many to sin s h a l l not
be granted the opportunity to repent." (5:18)
1 8
Whenever a person causes the many to have merit,
no sin shall come through him; but one who causes the
many to sin shall not be granted the opportunity to repent.
Moshe was himself meritorious and caused the
many to attain merit, [therefore] the merits of the many
are attributed to him, as it is stated: "He (Moshe)
performed the righteousness of G-d and His ordinances
1
together with Israel."
Yeravam ben Nevat himself sinned and caused the
many to sin, [therefore] the sins of the many are at
tributed to him, as it is stated: "For the sins of Yerovam
2
which he sinned and caused Israel to sin."
1. Devarim 33:21. 2. IMelachim 15:30.
"Yeravam ben Nevat himself sinned and
caused the many to s i n . " (5:18)
QUESTION: Why is Yeravam cited as the example for one
who is not granted the opportunity to repent because he sinned
and caused others to sin?
ANSWER: The Gemara (Sanhedrin 102a) says of Yeravam,
that he was one of the most outstanding Torah scholars who
ever lived. The pasuk "And the prophet Achiya the Shilonite
found him on the way, and he was cloaked in a new robe and the
two of them were alone in the field" (I Kings 11:29) is explained
as a metaphor for his greatness in Torah knowledge. Just as a
new robe has no defect, so too, Yeravam's Torah knowledge had
no defect (There was no unclarity or confusion, Rashi). Also, the
two of them originated Torah insights which no ear had ever
before heard, and all reasons for the commandments of Torah
were as revealed to them as an open field is to an onlooker.
The message intended by citing Yeravam ben Nevat as an
example is that the one who sinned and caused others to sin is
not granted the opportunity to repent regardless of how great he
is in Torah knowledge.
PIRKEI AVOTCHAPTER FIVE
296
,
T_ . . T T : T : V V T "
, ,
, .
T I - * T T T . _ T T T T_ .. :
T
. ,
T T T T : V T : - T T : V V I T ; - ;
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T : ~ T T T T : V T : - : * T T T : ~
, ,
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"What is the difference between the disciples of A v r a h a m
our father and the disciples of the w i c k e d Bilaam?" (5:19)
QUESTION: Why does the Mishnah discuss only the differ
ence between the disciples and not Avraham and Bilaam
themselves?"
ANSWER: Avraham was a great tzaddik, and Bilaam was
given great spiritual powers so that the nations of the world
could not complain that they lacked a prophet equal to Moshe
Rabbeinu (Sifri, Devarim 34:10). Bilaam, however, was vain and
evil although he endeavored to impress people that he was a
tzaddik. He told King Balak's messengers, for instance, " I cannot
do anything against the will of Hashem." Though he ended up
blessing the Jewish people, it was definitely not wholeheartedly,
for his true intentions were to curse them.
Therefore, it may not be easy to see any external difference
between Avraham and Bilaam. However, a tremendous differ
ence is evident between those under the evil influence of Bilaam
and those exposed to the holiness and goodness of Avraham.
,...
"The disciples of the w i c k e d B i l a a m inherit
GetJtmom...As it is stated, 'Bloodthirsty and treacherous
men shall not live out h a l f their days.' " (5:19)
QUESTION: According to Bartenura (see also Tosafot Yom
Tov) the Mishnah is interpreting the pasuk as a reference to
297 VEDIBARTA BAM
1 9
Whoever possesses the following three
characteristics is of the disciples of Avraham our father;
and the three opposite characteristics, is of the disciples
of the wicked Bilaam.
The disciples of our patriarch Avraham possess a
good eye, a humble spirit, and a meek soul. The disciples
of the wicked Bilaam possess an evil eye, an arrogant
spirit, and a greedy soul.
What is the difference between the disciples of
Avraham our patriarch and the disciples of the wicked
Bilaam? The disciples of Avraham our father enjoy [the
fruits of their good qualities] in this world and inherit
the World to Come, as it is stated: "To cause those who
love Me to inherit an everlasting possession [the World
to Come], and I will fill their storehouses [in this
1
world]."
1. Proverbs 83:21. Cf. Uktzin 3:12.
Bilaam who caused 24,000 Jews to die. I f so, it should have said
in singular, "Ish damim umirmah lo yechatzeh yamav" "A
bloodthirsty and deceitful man shall not live out half of his days"?
ANSWER: According to the Gemara (Sanhedrin 105a) Bilaam
was a reincarnation of Lavan, who was known as "Lavan
ha'Arami" "Lavan the Aramean" with a pun on "haramai"
"the swindler." Not only did he fool his own son-in-law, Yaakov,
but he also cheated the entire city he lived in (See Vedibarta Bam,
Bereishit 29:22.)
In addition, he was a murderer, as is evident from what is
said of him, "An Aramean tried to destroy my forefather"
(Devarim 26:5), and his father Betuel died from eating the
poisonous food with which he planned to kill Eliezer (Bereishit
24:55, Midrash). Consequently, the pasuk is in plural most
appropriately, since it is not only talking of Bilaam, but also his
predecessor Lavan.
PIRKEI AVOTCHAPTER FIVE 298
!
I ; T T T T ; ; 1
, : ,
. ,
"Bloodthirsty and treacherous men s h a l l not
live out h a l f their days." (5:19)
, , :
. , ,
"Be bold as a leopard." (5:20)
QUESTION: What lesson can be learned from the boldness
of the leopard?
ANSWER: The leopard is not as strong as many other
beasts, but it is very bold and fearless, and it frequently seems to
exceed its apparent strength and agility. Likewise man should
not hesitate undertaking spiritual endeavors that seem beyond
his capabilities. Rather, a person should be bold and fearless like
a leopard and assume spiritual duties beyond his perceived
capabilities. When a sincere effort is made, Hashem will grant
the strength to make the seeming impossibility a reality.
()
"Light as an eagle." (5:20)
QUESTION: Why is the eagle called "nesher" in Hebrew?
ANSWER: King David says of Hashem, "Who satisfies your
mouth with goodness so that your health is renewed like the
eagle's" (Psalms 103:5). Rashi explains that this is a reference to
the fact that the eagle sheds its feathers annually and replaces
them with new ones, which is an example of renewed youth.
The Radak (Rabbi David Kimchi) sees this as an allusion to
the legendary eagle which flies higher than all other birds and
comes close to the solar fire, which generates tremendous heat.
Because of the great heat, the eagle plunges into the sea and
dies, whereupon it is renewed of limb, returning to its youthful
vigor. This rite of renewal occurs once every ten years
throughout the eagle's lifespan of one hundred years. When the
eagle reaches one hundred years of age, it soars to the sun and
hurls itself into the sea for the last time.
301 VEDIBARTA BAM
2 0
Yehudah ben Teima says: "Be bold as a leopard,
light as an eagle, swift as a deer, and strong as a lion, to
carry out the will of your Father in Heaven."
"Light as a n eagle." (5:20)
QUESTION: What message can be learned from the eagle?
ANSWER: Regardless of its weight, the eagle soars very high
thanks to its powerful wings. From this one can learn an
important lesson. It is the mission of every Jew to fly high, i.e.
reach spiritual heights. This is accomplished through the
performance of mitzvot. Generally, mitzvot are divided into two
categories: bein adam lachaveiro between man and his fellow
and bein adam lamakom between man and Hashem.
For an eagle to fly with the force and precision for which it is
known, it has to have powerful, finely developed wings. And to
get the most mileage out of those two wings, they need to be of
equal strength.
PIRKEI AVOTCHAPTER FIVE 302
, :
The two types of mitzvot which we have been given are also
regarded as wings. By observing both kinds of mitzvot, we can
soar to great heights.
However, Jewish teachings discourage us from favoring one
"wing" over the other. We cannot neglect those mitzvot between
ourselves and Hashem in favor of the interpersonal mitzvot, nor
the reverse, for then we would be like a bird with only one wing.
"Swift as a deer." (5:20)
"The brazen is headed for Geihinom, but the
shamefaced for Gan Eden." (5:20)
QUESTION: Why did he single out brazenness and
shamefacedness; any aveirah can lead one to Geihinom, and any
mitzvah can earn one Gan Eden?
ANSWER: Unfortunately, many who violate Torah do it
boldly and without any shame, while there are fine Jews who
follow a Torah way of life but are bashful and apologetic about it.
Though they do mitzvot, they are ashamed to do them publicly
out of fear that they will be labeled as antiquated or fanatic Jews.
The Mishnah is lamenting this common phenomenon by
saying, "Az panim leGeihinom" the things which lead one to
Geihinom i.e. aveirot transgressions are done blatantly
with boldness and much audacity. "Uboshet panim leGan Eden"
the things which earns one Gan Eden i.e. mitzvot are done
with shamefacedness, bashfulness, and apologetically.
The Mishnah is thus urging the righteous to learn from the
wicked's enthusiasm to serve Hashem proudly and vigorously.
()
PIRKEI AVOTCHAPTER FIVE
304
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"May it be Y o u r w i l l . " (5:20)
QUESTION: Pirkei Avot is not a prayer book. Why was this
tefillah placed here?
ANSWER: Yehudah ben Teima taught that at times a Jew
should be bold as a leopard and fight with the ferocity of a lion.
Then the Mishnah goes on to warn that unbridled boldness can
be very dangerous, and ferociousness, too, may not be used
indiscriminately.
Therefore he concludes with a short prayer that the Beit
Hamikdash be rebuilt. When that happens, the Holy Presence will
again dwell within the midst of the Jewish people. This spiritual
influence will remove the evil inclination from us, making it
unnecessary for us to acquire these potentially destructive traits.
()
* * *
Alternatively, the Gemara (Sotah 49b) provides signs to
identify the period prior to Mashiach's arrival. One of them is,
"chutzpah yasgeh" "insolence will increase." It is likely that
Yehudah ben Teima spoke about "az panim" because it was
rampant then.
Consequently, he prayed for the speedy rebuilding of the Beit
Hamikdash, since in view of the abundance of brazenness, it was
high time for Mashiach to come.
( ,)
* * *
We also pray, "And grant us our portion in Torah," so that
we should use our boldness solely for the study of Torah; we
must be bold to ask our teachers questions when we do not fully
comprehend and request that the lesson be repeated if we do not
understand.
()
PIRKEI AVOTCHAPTER FIVE 306
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"Ben Bag Bag says, ' L e a r n it and learn it [the T o r a h ] , for
everything is in it...Ben H e i H e i says, 'Commensurate
w i t h the painstaking effort is the reward.' " (5:21)
QUESTION: Who were Ben Bag Bag and Ben Hei Hei?
ANSWER: There is an opinion that these two Sages were
really the same person. He was a proselyte (geir) who at some
time in his life joined the Jewish people and who so excelled in
his Torah studies that he became one of the Sages who compiled
the Mishnah.
Avraham and Sarah are considered the parents of all geirim
(Bereishit 17:5, Rambam, Bikkurim 4:3). A unique thing that
happened to them was that Hashem added a "hei" to their
names. "Avram" ( )was changed to "Avraham" (), and
"Sarai" was changed to "Sarah" .
The letter "hei" has the numerical value of five, and also
the word "Bag" has the numerical value of five. Thus, he was
called "Ben Bag Bag" to allude that he was the son of Avraham
and Sarah to whose names a "hei" was added. He was also called
"Ben Hei Hei" to allude that he was the son of Avraham and
Sarah, whose names were both given an additional "hei."
There is an opinion that his parents were proselytes, and
thus "Bag" is an abbreviation for "ben geir" and "ben giyoret"
the son of parents who were proselytes.
Others say that these names were pseudonyms, their name
was disguised to protect the authors from informers who would
have turned them over to the Romans. i t was customary in those
years to refer to converts and their descendants as Ben Bag Bag
and Ben Hei Hei.
()
307 VEDIBARTA BAM
2 1
Ben Bag Bag says: "Learn it and learn it [the Torah],
for everything is in it. Look deeply into it; grow old and
gray over it, and do not stir from it, for there is nothing
more edifying for you than it."
"Ben H e i H e i says 'Commensurate w i t h the
painstaking effort is the reward.' " (5:21)
QUESTiON: What insight is he adding? i t is already written
in the Torah, " I f you will follow my decrees" (Vayikra 26:3)
and Rashi writes that it means, "You will toil in Torah" then,
" i will provide your rains in their time."
ANSWER: The phrase "painstaking effort" does not just
refer to the effort and pain involved in fulfilling mitzvot, such as
putting on tefillin or reciting a blessing on the four species during
Sukkot, but it is referring to one's taking upon oneself a
voluntary increase in the performance of the mitzvah, which is
known as hiddur mitzvah. Examples would be spending additional
money for better quality tefillin, or spending money on a nicer
etrog, or going to the expense of building a house specifically to
be able to fulfill the mitzvah of making a ma'akeh fence on the
roof etc.
As a convert, he personally went through the pain of "taking
upon himself" Torah and mitzvot, which he was not obligated to
do. Thus, his message is that every Jew, even one who is not a
convert but was born a Jew, should also voluntarily accept upon
himself an enhancement in his observances, i.e. do more than he
is required for the basic fulfillment of the mitzvah. He may be
assured that Hashem appreciates this and acknowledges it with
special reward.
r
()
PIRKEI AVOTCHAPTER FIVE 308
: :
"Commensurate w i t h the painstaking effort
is the r e w a r d . " (5:21)
QUESTION: What reward can one anticipate when there is
no effort?
ANSWER: This is illustrated with the following parable: A
king, wanting to beautify his chamber, enlisted four painters,
each to paint a mural on one of the walls. He gave them a month
to accomplish this task and told them that upon completion, he
would review the paintings and place a sack of gems in front of
each wall as a reward. The most beautiful would receive the
largest sack, and the others would receive smaller sacks in
descending order according to the worth of each painting.
Three of the painters worked diligently, while the fourth
wasted his time amusing himself. On the last night before the
deadline, when the three painters had each finished their work
and had gone home, the fourth arrived in the room. He placed a
large mirror on his wall so that it reflected the other three
paintings. i n the morning the king arrived, and after close
inspection of the finished art works, he placed sacks of gems in
front of the three painted murals and nothing in front of the
mirror. Shocked, the artist who placed the mirror exclaimed to
the king, "Where is my reward? My mirror is a composite,
merging together the other three paintings!"
The king responded, "indeed, you have received your reward.
Gaze in your mirror and you will see the reflection of the three
sacks of gems given to the other artists, who toiled with great
effort and sincerity while you have done nothing and have only
reflected their initiative."
The upshot is that for toil there is great reward, and you
cannot fool anyone, especially not Hashem.
()
309 VEDIBARTA BAM
"Commensurate w i t h the painstaking
effort is the r e w a r d . " (5:21)
QUESTION: Why doesn't he say "Agra lefum tza'ara" "the
reward is commensurate with the pain" which would
emphasize that there is reward for Torah and mitzvot?
ANSWER: In Aramaic the word "fum" also means "mouth"
(see Daniel 7:8). The Mishnah is teaching that one should be very
careful what he utters with his mouth, because "lefum"
through the mouth "tza'ara" much pain and suffering can
be caused and also [through the mouth] "agra" one can
acquire much reward. King Shlomo says, "Death and life are in
the power of the tongue" (Proverbs 18:21).
When one uses his mouth to speak lashon hara or cunning
remarks, he is causing "tza'ara" pain and suffering for himself
and for the person about whom he speaks. On the other hand,
when one uses his mouth to speak soothing words to a fellow
Jew or talk words of Torah, then he is reaping "agra" reward
from Hashem.
()
* * *
The Midrash relates that Rabbi Shimon ben Gamliel sent his
servant to the market and said, "Bring me the best thing you can
find." The servant came back with a tongue.
Another time, Rabbi Shimon ben Gamliel said to his servant,
"Go to the market and bring me the worst thing you can find."
Again, the servant returned with a tongue.
Rabbi Shimon ben Gamliel was startled and asked his
servant, "How is it that you brought me a tongue as the best
thing you could find, and again a tongue as the worst?" The
servant replied, "There is nothing better than a tongue that
speaks good and nothing worse than a tongue that speaks evil."
(:)
PIRKEI AVOTCHAPTER FIVE 310
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"At thirteen [the obligation to observe]
the mitzvot." (5:22)
The Rosh in his Responsa (Klal 16a) writes that the age of
thirteen for Bar Mitzvah is not based on a Biblical source, but is
like all measurements, a Halachah LeMoshe MiSinai an
instruction given to Moshe when he was on Mt. Sinai.
* * *
2 2
He used to say: "At five years of age, [one should
approach] the study of Scripture; at ten the study of
mishnah; at thirteen the mitzvot, at fifteen the study of
Gemara, at eighteen marriage; at twenty pursuit [of a
livelihood]; at thirty [one attains] full strength; at forty
understanding; at fifty [the potential to give] counsel;
The fact that a source for Bar Mitzvah is derived from Shimon
and Levi imparts another very important lesson: As soon as one
becomes thirteen years of age, one is expected to have mesirat
nefesh sacrifice oneself to defend and protect the integrity
and sanctity of Klal Yisrael as well as every Jew.
( ,421 ,)
"At eighteen marriage." (5:22)
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"At ninety the body is stooped." (5:22)
"At one hundred it is as i f he were dead and had
departed and ceased connection w i t h the
world." (5:22)
... ...
"At five years of age, [one should approach the
study of Scripture... Moshe received the T o r a h
from Sinai and passed it on..." (5:22-1:1)
,
.
T T : :
"The Sages taught [this chapter] i n the
language of the Mishnah." (6:1)
QUESTION: What is "leshon haMishnah" "the language of
the Mishnah"?
ANSWER: The Torah consists of two parts: The Written and
the Oral. The Written Torah is the five books of Torah (Prophets
and Scriptures), in which are contained the six hundred and
thirteen mitzvot. Their meaning and application was transmitted
from generation to generation by word of mouth. When
suffering and oppression made oral transmission much more
difficult for the Jewish people, and forgetfulness became
apparent, the first part of the Oral Torah was written down. This
is the portion known as Mishnah.
Rabbi Yehudah HaNasi the Prince also known as Rab-
beinu Hakodesh Our Holy Teacher (Shabbat 118b), or simply
"Rebbe" (Jerusalem Talmud Sanhedrin 11:3), was a very wealthy
man (Avodah Zara 11a, Gittin 59a). He was leader of the Jewish
community after the destruction of the Beit Hamikdash. Seeing
that his peers were forgetting some precise details of Torah
interpretation and that arguments and disagreements were on
the rise between the scholars, he deemed it "the call of the hour"
to put things down in writing. To accomplish this, he summoned
the Sages of the generation. With his financial support and under
his tutelage, the Mishnah was compiled and authored by him
personally. The Mishnah, thus, is a brief synopsis of the details one
needs to know to properly fulfill the laws of the Written Torah.
315 VEDIBARTA BAM
CHAPTER SIX
1
The Sages taught [this chapter] in the language of the
Mishnah; blessed is He who chose them and their teaching.
Another compilation is the Beraita, which originally was oral,
and put into writing. "Beraita" means "outside," and it is a
collection of teaching of Sages which were taught outside of
Rebbe's Beit Midrash and later put into writing.
Pirkei Avot is a part of the Mishnah, and it consists of only five
chapters. The sixth chapter is not part of Mishnah, but Beraitot
which were added as an addendum to Pirkei Avot. i t is also known
as "Kinyan Torah" "The acquisition of Torah" and it
primarily discusses the praise of Torah study.
The appended sixth chapter, though it is Beraita and not Mish-
nah, was written in the language of Mishnah, i.e. in a brief and
concise style. i n addition, Mishnah is written in Hebrew and so is
the Beraita. Throughout the Gemara, a quotation from a Beraita is
always introduced by the Aramaic expression "Tanu Rabbanan"
"the Rabbis have learned or "Tanya" "we learned." The
introduction to the Beraitot in this chapter is "shanu chachamim"
"The Sages taught" in Lashon Kodesh Hebrew.
Since it is customary to study Pirkei Avot on the six Shabbatot
between Pesach and Shavu'ot, this chapter was appropriately added
on to be studied on the sixth Shabbat, which immediately pre
cedes Shavu'ot the festival which commemorates the giving of
the Torah.
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"Rabbi Meir says: Whoever occupies himself w i t h the
study of T o r a h for its own sake merits many things." (6:1)
QUESTION: Why doesn't it say "kol halomeid" "whoever
studies Torah"?
ANSWER: In every business, there is a primary difference
between the employer and the employee. An employee is mainly
concerned with his own tasks, and he does not need to think
about the business during his off hours. Unlike the employer,
who thinks about his business unceasingly, he has little concern
for the business as a whole.
In Hebrew the word "eisek" means "business." Rebbe Meir
teaches that a person's approach to Torah should be similar to
an employer's attachment to his business. Even after he leaves
the Beit Midrash and is home eating or sleeping, Torah should
always be uppermost in his mind.
"It makes h i m fit to be a tzaddik." (6:1)
QUESTiON: instead of umachsharto it makes him fit it
should have said, ve'oseihu it makes him a tzaddik?
317 VEDIBARTA BAM
,
:
" A Heavenly Voice goes forth." (6:2)
QUESTION: What kind of voice is a bat-kol?
ANSWER: A bat-kol is a voice which emanates from Heaven.
it is a form of communication which is somewhat below proph
ecy. After the death of the last prophets, a righteous person might
still receive Divine messages in the form of a bat-kol voice. How
ever, the initial voice emanating from Heaven was not heard, but
an echo of it, thus it is called "bat-kol" "daughter of a voice."
The reason it is called "bat-kol" "daughter of a voice"
and not "ben-kol" "son of a voice" is that a son can be as
strong as his father, but a female (daughter) is weaker. Since this
is not the original voice, but a weaker version of it, it is called
"bat-kol" "daughter of the voice."
( ,)
2
Rabbi Yehoshua ben Levi said: "Each and every day
a Heavenly Voice goes forth from Mount Chorev,
proclaiming and saying: 'Woe to the created beings
:
" E a c h and every day a Heavenly Voice goes forth from
Mount Chorev, proclaiming and saying, "Woe to the
people because of their affront to the T o r a h ! " (6:2)
" E a c h and every day a Heavenly Voice goes
forth from Mount Choreb." (6:2)
QUESTION: Mount Choreb is another name for Mount Sinai
(Shemot 3:1), where the Jewish people received the Torah.
According to an opinion in Gemara (Shabbat 89b), its actual name
was M t . Sinai, but it is called Mount Choreb. Why for this
message is the name Choreb used instead of the actual name?
PIRKEI AVOTCHAPTER SIX
320
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ANSWER: The Gemara (ibid.) says that it acquired the name
Choreb because "churbah ruin descended upon it for the
idolators." This can be explained as follows:
When Rivkah was pregnant she was told that she was carrying
two regimes and one regime shall become strong from the other."
Rashi explains this with the pasuk " I will fill myself from the ruins"
(Ezekiel 26:2), which implies that Tyre, a city of the descendants of
Eisav, was not filled, but from the ruin of Jerusalem (Bereishit
25:23). Now, the Midrash Rabbah (65:20) relates that the heathens
asked Billaam whether he thinks that they can subjugate the Jews.
"Go around to their synagogues and schools," he replied, "and if
you find there children with voices uplifted (studying Torah) you
cannot subjugate them; if not, you can, for their ancestor assured
them: "The voice is the voice of Yaakov; and the hands are the hands
of Eisav": when the voice of Yaakov will go out in the Synagogues,
Eisav has no hands, his might is powerless against them."
Hence, the Torah we received in Sinai, is the source of our
security and through our Torah study the power of Eisav is in ruin.
However, when Torah is not studied, unfortunately, they are strong
and able to ruin us, G-d forbid.
Thus, the Beraita teaches that a voice emanates from Choreb,
saying, " I f you are asking Oh lahem labriyot why are we suffering
so bitterly from the nations of the world? The reason is that we
have affronted the Torah, and are not engaged in its study. Thus,
Mount Choreb from which their ruin was to come, is no longer the
source of ruin to them and due to our behavior they are mustering
strength to ruin us, G-d forbid.
321 VEDIBARTA BAM
"Woe to the people because of [their] affront
to the Torah." (6:2)
QUESTION: What is meant with "oi" "woe"?
ANSWER: The Gemara (Sanhedrin 102a) says, "Berit kerutah
lisefatayim" "Hashem made a covenant with the lips" i.e.
whatever is pronounced with the lips, even insincerely, comes to
pass. Therefore, a person must be careful not to utter bad things.
Due to this there are people who make a point of saying "not
good" instead of "bad."
Torah is good, as it says, " I have given you a good teaching"
(Proverbs 4:2). For observing it one will be rewarded with every
thing which is good. For transgressing it one will be punished
with the opposite of good. The word "tov" "good" has the
numerical value of seventeen. The word "oi" "woe" also
has the numerical value of seventeen. The Beraita, not wanting to
say, "Ra lahem laberiyot" " i t will be bad to the people" uses
the word "oi" "woe" to allude that something "woe" the
opposite of good will, G-d forbid, happen.
()
PIRKEI AVOTCHAPTER SIX 322
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"For there is no free man except one who occupies
himself w i t h the study of the T o r a h . " (6:2)
QUESTION: Why does one who occupies himself with
Torah achieve the status of "ben chorin" "free man"?
ANSWER: Previously (2:17) it was stated, "Im ein chachmah
ein yir'ah" " I f there is no wisdom there is no fear of Hashem,
and i f there is no fear of Hashem, there is no wisdom." This
seems to indicate that fear of Hashem and Torah are interwoven
and that an authentic Torah scholar also has fear of Hashem.
Where is there an allusion in Torah to their interdependency?
The Luchot Tablets were six handbreadths long, six
handbreadths wide, and six handbreadths tall (Bava Batra 14a).
6 x 6 x 6 = 216, which is also the numerical equivalent of the
word "yir'ah" (" )fear." This is a hint that the one who
acquires wisdom of Torah also acquires fear of Hashem.
King Shlomo says that Torah is "Ayelet ahavim veya'alat chein"
"A beloved hind inspiring favor" (Proverbs 5:19). Just as a
hind remains beloved to her mate, the Torah is most beloved by
those who study it (Rashi). The word "chein" (" )grace"
has the numerical value of fifty-eight, and when it is added to the
two hundred and sixteen, the total is two hundred and seventy-
four, which is also the numerical value of "chorin" "free."
323 VEDIBARTA BAM
3
He who learns from a colleague a single chapter, a
single Torah law, a single verse, a single statement, or
even a single letter, must show him honor.
For so we find concerning David, King of Israel, who
learned from Achitophel only two things, yet he called him
1
his teacher, his guide, his mentor, as it is stated: "You are a
man equal to me; you are my guide and my mentor."
Surely an obvious inference can be drawn: If David,
King of Israel, who learned from Achitophel only two
things, called him his teacher, his guide, his mentor, one
who learns from his peer a single chapter, a single Torah
law, a single verse, a single statement, or even a single
letter, how much more ought he to treat him with honor!
1. Psalms 55:14.
, ... !
, ,
"He who learns from his fellowman a single chapter... must
show him honor. F o r so we find concerning David, K i n g of
I s r a e l , w h o learned from Achitophel two things alone, yet
he called h i m his teacher, his guide, his mentor." (6:3)
QUESTION: 1) The word "bilevad" "alone" seems
extra? 2) What two things did David learn from Achitophel?
ANSWER: Achitophel once saw David sitting and learning
Torah alone and rebuked him, saying that studying alone was im
proper and that it would not achieve the same as learning to
gether with another person. On another occasion, Achitophel saw
David going to shul "bekomah zekufah" "with an upright stature"
and admonished him, saying, "This is not the way for a Jew to
PIRKEI AVOTCHAPTER SIX 324
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walk to shul, for 'in the house of G-d we go with trepidation' "
(Psalms 55:15).
The Hebrew word for one learning Torah alone is "levad."
When one walks "bekomah zekufah" "in an upright stature"
at the moment he is forgetting that "ein od milevado" "there is
no one besides Hashem." Thus, Achitophel taught David two
things: "bilevad" "on the subject of levad" i.e. not to learn
Torah alone, and not to forget that G-d is alone in this world and
there is nothing besides Him.
( ,)
"David, K i n g of I s r a e l , who learned from
Achitophel only two things." (6:3)
QUESTION: The Gemara (Sukkah 53a) relates that when
King David excavated the shitin pits beneath the Altar the
waters of the deep came up and threatened to flood the world.
David asked, "Does anyone know if it is permitted to write the
Divine Name on a shard and cast it into the deep so that the
waters will calm down?" No one said anything in response.
Finally, Achitophel, David's mentor told him that it was
permitted.
Why isn't this counted as a third thing he learned from
Achitophel?
ANSWER: King David also knew that it was permissible to do
this in order to preserve the world. However, since his mentor
Achitophel was present, and it is forbidden to issue halachic
decision in the presence of one's teacher (Berachot 31b), he did not
rule it himself, but wanted to hear it from his mentor Achitophel.
()
325 VEDIBARTA BAM
2
And honor is due only for Torah, as it is stated:
3
"The wise shall inherit honor," [and it is stated]: "and
the perfect shall inherit good." A n d [true] good is only
4
Torah, as it is stated: " I have given you a good teaching;
do not forsake My Torah."
2. Proverbs 3:35. 3. Ibid., 28:10. 4. Ibid., 4:2.
"And honor is due only for T o r a h , as it is
stated: 'The wise shall inherit honor.' " (6:3)
QUESTION: Before Yaakov fled the house of Lavan, he
overheard his brothers-in-law saying, "And of that which was
our father's has he amassed all this kavod honor" (Bereishit
31:1). According to Rabbi Levi in Midrash Rabbah (73:9) the
"kavod" "honor" refers to Yaakov's wealth.
Does this contradict the principle that "the only honor is
Torah"?
ANSWER: A person's money is not an essential part of his
identity and being. However, the Torah knowledge one has
acquired perpetually elevates and refines the person himself.
indeed, frequently wealthy people receive honor, but it is only
ephemeral and transitory because it is not the person himself
who is being honored, but rather his money. Thus, true honor is
only the everlasting honor which one receives for studying Torah.
Wherever the Torah refers to honor, the word "kavod"
is spelled with a r. An exception to this is the "kavod" referred
to by Lavan's sons, which is written without a . This is so
because there it refers to Yaakov's money, and the honor
associated with money is lacking and incomplete.
( ,)
" A n d [true] good is only T o r a h . " (6:3)
QUESTION: Why is the giving of the Torah recorded in
Parshat Yitro?
PIRKEI AVOTCHAPTER SIX 326
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"This is the way to acquire Torah: Eat bread with salt, drink
water in small measure, sleep on the ground, live a life of depri
vation, and toil in Torah. I f you do this, 'You shall be happy,
and it shall be well with you.' 'You shall be happy' in this world;
'and it shall be well with you' in the World to Come." (6:4)
QUESTION: According to this Mishnah, how can we justify
the modern dormitories and nourishing meals yeshivot provide
for students?
ANSWER: The words "tochal" "you shall eat" "tishteh"
"you shall drink" "tishan" "you shall sleep" and
"tichyeh" "you shall live" are written 'in the future tense.
The expressions uvaTorah atah ameil" "and toil in Torah" and
"im atah oseh kein" " i f you do this" are in the present tense.
Why does the Mishnah shift from future tense to present tense?
Students are entitled to the best accommodations while
studying Torah. However, in this section we are being taught
"darkah shel Torah" the way of acquiring Torah which
requires complete dedication and the absence of ulterior
motives. One should learn Torah "lishmah," which means not to
anticipate that through Torah he will have a source of livelihood
or a pleasurable life. He must resolve to learn diligently, even i f
327 VEDIBARTA BAM
4
This is the way [to acquire] Torah: Eat bread with
salt, drink water in small measure, sleep on the ground,
live a life of deprivation, and toil in the Torah. If you do
1
this, "you shall be happy, and it shall be well with you."
1. Psalms 128:2.
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" T o r a h is acquired [through] study." (6:6)
QUESTION: Why is it necessary to list this as one of the
forty-eight qualities necessary to acquire Torah. Isn't it self-
evident?
ANSWER: Based on the pasuk "My covenant [the Torah]...
shall not be withdrawn from your mouth, nor from the mouth of
your offspring, nor from the mouth of your offspring's offspring,
said Hashem from this moment and forever" (Isaiah 59:21), the
Gemara (Bava Metzia 85a) says that if someone is a Torah scholar,
and his son is a Torah scholar, and his son's son is a Torah
scholar, the Torah will not cease from his offspring forever.
Rabbi Yirmiya said, "Henceforth, Torah mechazeret al achsanya
shelah" "Torah naturally comes around to its home" place
of accommodation.
To dispel the erroneous interpretation that one need no
longer study since his predecessors were Torah scholars, the
Mishnah lists as the first and foremost prerequisite, "talmud"
"actual study." One must exert himself to personally learn Torah
and cannot rely on previous generations, as stated clearly above
(2:12): "Prepare yourself for the study of Torah, for it does not
come to you through inheritance."
331 VEDIBARTA BAM
6
Torah is greater than priesthood or royalty. For royalty
is acquired [together] with 30 tendencies, and the
priesthood with 24, but for one to acquire Torah, he must
have the following 48 tendencies: 1) study, 2) attentive
listening, 3) verbal articulation, 4) an understanding heart,
5) dread and awe, 6) humility, 7) joy, 8) purity,
"With purity." (6:6)
QUESTION: What is meant with "purity"?
ANSWER: According to the Torah, immersion in a mikveh is
primarily for someone who was defiled, e.g. a woman after
menstruation. Ezra instituted that one who experienced a
seminal emission should immerse in a mikveh (see Berachot 22b).
With the advent of Chassidut, ritual immersion in a mikveh before
morning prayer has become very popular for all men.
* * *
The famous Chassidic Rebbe Rabbi Shlomo Karliner once
said, "Mikveh (for men) is not a mitzvah, and atzvut ( )
sadness, melancholy is not an aveirah. However, atzvut can
cause the individual more harm than some of the most serious
aveirot, and mikveh can accomplish for the individual more than
some of the greatest mitzvot."
PIRKEI AVOTCHAPTER SIX
332
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"Whoever says a thing in the name of its
author, brings redemption to the w o r l d . " (6:6)
QUESTION: The Gemara (Megillah 15a) derives this from the
pasuk "And Esther informed the king in Mordechai's name"
(Esther 2:22). Esther surely did the right thing by not taking
undue credit for herself, but how does this prove that there is
always a great reward for this?
PIRKEI AVOTCHAPTER SIX
334
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"And saying a thing in the name of its author.
Indeed you have learned: Whoever says a thing
i n the name of its author brings redemption to
the w o r l d , as it is stated, ' A n d E s t h e r told the
king in the name of Mordechai.' " (6:6)
QUESTION: According to halachah (Orach Chaim, Magen
Avraham 156:2), one who does not give credit to an author is
committing a transgression. According to the Noda Biyehudah
(II Orach Chaim 20), such a person violates, "Al tigzal dal ki dal
hu" "Do not rob the destitute because he is destitute"
(Proverbs 22:22) so what is the innovation of the Beraita?
ANSWER: Based on the pasuk "Do not rob the destitute" one
might think that the violation of not giving credit to the author
applies only when he is aware of it and not happy about it. if,
however, one knows that the author does not mind, then there is
no violation.
Therefore the Beraita emphasizes "shekol ha'omer" "whoever
says" to imply that even i f one knows that the author does
not mind, it is a good attribute nevertheless to give credit to the
author. The proof for this is from Esther. She knew that
Mordechai would not mind i f she did not give him credit, and
moreover, he would have wanted her to take the credit so that
she would find more favor with Achashveirosh. Nevertheless,
she gave credit to Mordechai and merited to bring a redemption
to the Jews through this.
()
PIRKEI AVOTCHAPTER SIX 336
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"Great is T o r a h , for it gives life
to those who practice it." (6:7)
QUESTION: Torah is something which is studied, and
mitzvot are things which are done (practiced). Since the Beraita is
talking of Torah, it should have said "lelomedehah" " [ i t gives
life] to those who study it"?
ANSWER: The Beraita specifically describes the reward due
to individuals who perform mitzvot as a result of their Torah
study, but not that which is due for Torah study alone. This is to
emphasize that the purpose of Torah study is to eventually
perform the mitzvot in accordance with Hashem's will. A person
who studies Torah without intending to practice what he learns,
however, is not deemed to be living a worthwhile life (see
Jerusalem Talmud, Shabbat 1:2).
()
* * *
Alternatively, King David says, "Praised is the man who
beTorat Hashem cheftzo, ubeTorato yehegeh yoman valaylah" "His
desire is in the Torah of Hashem, and in his Torah he meditates
day and night" (Psalms 1:2). The Gemara (Avodah Zarah 19a) asks
337 VEDIBARTA BAM
7
Great is the Torah, for it gives life to those who practice
it, both in this world and in the World to Come, as it is
1
stated: "For they [the teachings of the Torah] are life to the
one who finds them, and a healing to all his flesh." And it
2
says: "It shall be a remedy to your body and marrow to your
3
bones." And it is stated: "It is a Tree of Life to those who
hold fast to it, and those who support it are fortunate."
4
And it [also] says: "They are a garland of grace for
5
your head and a necklace for your neck;" and also: "It will
give to your head a garland of grace; a crown of glory will it
6
bestow on you;" and further: "Indeed, through me [the
Torah] your days shall be increased, and years of life shall be
7
added to you;" and again: "Long life is at its right, riches
8
and honor at its left," and also: "Length of days, years of
life, and peace shall they add to you."
1. Proverbs 4:22. 2. Ibid. 3:8. 3. Ibid. 3:18. 4. Ibid. 1:9. 5. Ibid. 4:9. 6. Ibid. 9:11. 7. Ibid. 3:16
8. Ibid. 3:2.
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The word "osehah" can mean "those who work for i t " or
"those who make it," i.e. people who are engaged in working to
earn money which they use to support Torah study. Thus, they
are "working" for Torah and "make" possible the continuity of
Torah study.
Thus, the message of the Beraita is that Torah gives life in this
world and in the World to Come, not only to those who study it,
but also to those who "work" for it and "make" its study possible.
Hence, most appropriately a pasuk quoted as a proof is "It is a
Tree of Life to those who hold fast to it and those who support it
are fortunate."
( . .)
"Grandchildren are the c r o w n of the aged, and
the glory of children are their fathers." (6:8)
QUESTiON: To prove that "banim" "children" are
pleasing for the righteous it is sufficient to just state the first
part of the pasuk, "Grandchildren are the crown of the aged."
Why is it necessary to also quote the conclusion of the pasuk,
"The glory of children are their fathers"?
339 VEDIBARTA BAM
8
Rabbi Shimon ben Yehudah says in the name of Rabbi
Shimon ben Yochai: "Beauty, strength, wealth, honor,
wisdom, old age, hoary age, and children are pleasing for the
1
righteous and pleasing for the world, as it is stated: 'Ripe
old age is a crown of glory; it is to be found in the path of
2
righteousness;' and it says: 'The glory of young men is their
strength, and the beauty of the elderly is the hoary age.' And
3
it [also] says: 'Grandchildren are the crown of the aged, and
4
the glory of children are their fathers;' and also: 'The moon
shall be abashed and the sun put to shame when G-d of
hosts will reign on Mount Zion and in Jerusalem, and honor
shall be before His elders.' "
Rabbi Shimon ben Menasya says: "These seven qualities
which the Sages enumerated [as pleasing for] the righteous
1. Ibid. 16:31. 2. Ibid. 20:29. 3. Ibid. 17:6. 4. Isaiah 24:23.
" A l l of them were realized in 'Rebbe' [Rabbi
Yehudah HaNasi] and i n his sons." (6:8)
QUESTION: Surely there were righteous men before Rebbe
who possessed these virtues. Why was he singled out, and why
the mention of "banav" "his sons"?
ANSWER: Rabbi Shimon ben Menasya specifically mentions
his contemporaries, Rebbe and his sons, and not any of his great
predecessors to emphasizes that the manifestation of these traits
could be realized in any and every generation.
Moreover, the mention of Rebbe's sons also highlights how
the teachings of the Beraita can relate to individuals in later
generations. Since one's students are also referred to as one's
children (Devarim 6:7, Rashi), by studying Rebbe's work the
Mishnah which he compiled and observing Torah in
accordance with the teachings of the Oral Torah, each of us can
become one of Rebbe's "children" and acquire the virtues
mentioned in this teaching.
()
" A l l of them were realized in 'Rebbe' [Rabbi
Yehudah HaNasi] and i n his sons." (6:8)
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9
Rabbi Yosei ben Kisma said: "Once I was walking on
the road when a certain man met me. He greeted me,
'Shalom,' and I returned his greeting, 'Shalom.'
"He said to me, 'Rabbi, from what place are you?'
"I said to him, 'I am from a great city of scholars and
Sages.'
"He said to me, 'Rabbi, if you would be willing to
live with us in our place, I would give you a million
golden dinars, precious stones and pearls.'
"I replied, 'Even if you were to give me all the silver
and gold, precious stones, and pearls in the world, I
would dwell nowhere but in a place of Torah.' "
:
, . ,
,
,
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One of his proofs for this theory is from the Gemara (Megillah
6a) which says that Ekron, a city within the boundaries of Eretz
Yisrael is the city known as Caesarea, and it was a metropolis of
kings. Some say that kings were raised there and others say that
kings were appointed from there.
This also explains the enigma how Rebbe (Rabbi Yehudah
HaNasi) was raised together with the Roman Emporer
Antoninus (Avodah Zarah 10b, Tosafot) and they were extremely
close friends (ibid. 11a) though they supposedly lived far apart
and separated by the ocean? Since the Antoninus family also had
a residence in Caesarea and Rebbe's family lived in nearby
Tzippori, they became acquainted to the extent that Rebbe's
mother nursed Antoninus and in later years there was an
underground tunnel between their home and he would come
regularly to study Torah with Rebbe (ibid. 10b, Rashi).
Hence, while Rabbi Yosi originally lived in a large city of
Torah scholars, he was offered to become the Rabbi of Caesarea
and indeed accepted. However, the dialogue between him and
the one who offered him the position was the following.
Rome of Israel (Caesarea) was an extremely wealthy com
munity. It was inhabited with many prominent gentile dignitaries
and also some affluent modern and somewhat alienated Jews. Not
wanting to change the equilibrium that existed in the community
between the gentiles and their Jewish neighbors, the Jews
maintained very little active Yiddishkeit there. Thus, they sought to
spend money on a prestigious Rabbi who would impress everyone,
be ameniable and accepted by all, and not make any religious
demands. They wanted someone who would not make any
Yeshivoth or other Torah-oriented institutions that would interfere
with there secular lifestyle. They tried to impress their prospective
Rabbis that "When in Rome, do as the Romans do."
345 VEDIBARTA BAM
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Torah] shall guide you; when you lie down, it shall watch
over you; and when you awake, it shall speak for you."
[This can be interpreted:] "When you walk, it shall
guide you" in this world; "when you lie down, it shall watch
over you" in the grave; "and when you awake, it shall speak
for you" in the World to Come.
3
And it [also] says: "Mine is the silver, and Mine is the
gold, says G-d of hosts."
3. Chaggai 2:8.
,
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. , . .
other fools are born every minute. Thus, why should he mourn
the loss of "a friend" when he is confident that he will find many
more "friends" who will risk their life for him the dollar.
On the other hand, Torah studiers are a very small
minority. When one passes on, Torah cries bitterly over the
loss of a dear friend, and knows that it will not be easy to find
another friend quickly. Therefore, Torah finds it excessively
difficult to part with its "good friend" and accompanies him all
the way when he leaves.
Rabbi Yosi ben Kisma's message is that Torah is a real
friend and wealth is not. It is wise for a person to strive only to
acquire true good friends Torah and good deeds.
"Five possessions did the Holy One blessed be
He make H i s very o w n i n H i s world." (6:10)
QUESTION: To acquire something a kinyan act of
acquisition must be made. Since everything is Hashem's, how
does the concept of kinyan acquisition apply to Hashem?
Also, why does it say for each of the five possessions that it is
kinyan echad one possession and not kinyan sheini the second
possession, kinyan shelishi the third possession etc.?
ANSWER: Indeed, everything belongs to Hashem and He
does not have to make a kinyan to acquire something. However,
making an effort to acquire something, especially if much money
is spent for it, is a way of showing how much one values it. The
Beraita uses the term "kinyan," not in the literal sense, but
symbolically, to indicate that these are the five most cherished
and valued treasures Hashem has in the world.
Each of these are equally cherished by Hashem, and
therefore, each is referred to as "kinyan echad" "one
possession" and not "the first possession, the second
possession," etc.
349 VEDIBARTA BAM
1 0
Five possessions did the Holy One, blessed be He, make
His very own in His world. The Torah is one possession;
heaven and earth are one possession; Avraham is one posses
sion; the nation Israel is one possession; the Beit Hamikdash is
one possession.
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"These are the products of the heavens and the earth behibaram
when they were created" (Bereishit 2:4) the Midrash (see Rabbeinu
Bachya) says, "Read not 'behibaram' ( )- 'when they were
created' but 'be'Avraham' ( )- 'for the sake of Avraham'
Hashem created the world." It was Avraham who achieved
Hashem's purpose for the universe. Until him humanity failed to
realize the existence of Hashem, and he was the first to propagate
this knowledge and make humanity recognize it as well.
Through him the Jewish people ultimately developed. Then
the Beit Hamikdash was built, which was His abode in this world.
Until the present day we have in our midst the Kotel Ma'aravi
Western Wall, and the Midrash Rabbah (Shemot 2:2) says, "Never
did the Shechinah His Divine Presence move away from the
Western Wall."
,... ,
,
F r o m where do we k n o w this concerning heaven and earth?
Since it is written: "Thus says G-d: 'The heaven is My throne,
and the earth is My footstool'... A n d it [also] says: "How
manifold are Y o u r w o r k s , O G-d! Y o u have made them all
w i t h wisdom; the earth is full of Y o u r possessions." (6:10)
QUESTION: Why isn't the first pasuk sufficient proof that
heavens and earth are His kinyan possession?
351 VEDIBARTA BAM
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1 1
All that the Holy One, blessed be He, created in His world,
1
He created solely for His glory, as it is stated: "All that is called
by My Name indeed, it is for My glory that I have created it,
formed it, and made it;"
1. Isaiah 43:7.
: :
"G-d s h a l l reign forever and ever." (6:11)
QUESTION: Why was this pasuk mentioned here, and what
period is this referring to?
ANSWER: This pasuk refers to "yemot hamashiach" the days
of King Mashiach, the Era of Redemption. The ultimate goal of all
the mili dechassiduta words of piety conveyed in Pirkei Avot is
to usher in the era in which Hashem's glory will be revealed in
the most consummate manner.
Though currently it may appear that much of what happens
in the world around us detracts from Hashem's honor, in the era of
Mashiach, the Kingship of Hashem will be absolute and clear to all.
( - )
"And it says, ' G - d s h a l l reign forever and ever'." (6:11)
QUESTION: How is this additional proof that all that
Hashem created in His world, He created solely for His glory?
ANSWER: This pasuk is not intended as an additional proof.
It is quoted here to serve as an answer for obvious questions one
may ask:
If Hashem really created the world for His glory, how does He
permit the nations to be the dominating powers in it and torture
His beloved children the Jewish people? Why are they able to
treat the Jews so miserably and aggrieve them saying "Their G-d
is asleep and has forsaken them." If the world was created for His
glory, aren't they defacing His glory with their behavior?
On the pasuk "For I have set in Heaven the place of My
Divine Presence and I shall say: and I will live forever" (Devarim
32:40) Rashi wrote in the name of Rabbi Nechemia, " I do not
hurry to take My due from them, and I have the ability to take
my due from the dead and the living. A king of flesh and blood,
who is going to die rushes his vengeance to take his due during
his lifetime for either he or his enemy (against whom he wishes
to take vengeance) might die, and thus, his desire for vengeance
355 VEDIBARTA BAM
2
and it says: "G-d shall reign forever and ever."
2. Shemot 15:l8.
will not be realized. But I live forever, and even i f they will die
and I do not take My due during their lifetimes, I will take My
due after their death."
Hence, the Beraita is teaching that indeed all that Hashem
created in His world is solely for His glory. Don't be surprised,
however, that He permits the nations of the world to roam wild
against the Jewish people. Since, "Hashem shall reign forever,"
be assured that eventually they will all pay dearly for the
impairment they caused His glory by hurting his most cherished
possession in the world His beloved people.
()
! ...
" G - d shall reign forever and ever...All I s r a e l
have a share i n the W o r l d to Come"
QUESTION: Torah is never ending. It is like a circle which
goes around and around and has no beginning or end. The end is
joined to the beginning, and the beginning to the end (see Sefer
Yitzirah 1:7; Likkutei Sichot, vol. 14, p. 25).
What connection is there between the end and beginning of
Pirkei Avot?
ANSWER: Traditionally, the learning of Pirkei Avot is
preceded with the Mishnah of "Kol Yisrael yeish lahem cheilek le'Olam
Haba" "All Israel have a share in the World to Come." Olam
Haba is the period of the Resurrection which will take place after
the coming of Mashiach. It will follow the rebuilding of the Beit
Hamikdash and Kibbutz Galiot the ingathering of the exiles
(Zohar I , 139a, see Igrot Kodesh II p. 65).
Thus, at the outset we are told that by carefully learning and
following the mili dechassiduta words of piety of Pirkei Avot,
we will merit reward in Olam Haba, and at the end we are told
that our proper behavior will cause the revelation of Mashiach and
then we will come to the period when all Israel will enjoy the
World to Come.
PIRKEI A V O T 356
,
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: :
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"Rabbi Chananyah ben A k a s h y a says: T h e Holy
One, blessed be He, w i s h e d to make the people
of I s r a e l meritorious; therefore, He gave them
T o r a h and mitzvot i n abundant measure."
QUESTION: How do we benefit from the mitzvot Hashem
gave us?
ANSWER: The Midrash Rabbah (Bereishit 44:1) states that
"The precepts were given only in order letzareif bahen et haberiyot
so that man may be refined by them. For what does He care
whether man kills an animal by the throat or by the nape of its
neck? Hence, the purpose is to refine man."
Just as the craftsman who refines silver intends to extract the
impurities and dross, so are the mitzvot intended to rid our
hearts of low character traits and false beliefs. The Midrash cites
the example of the humane laws of ritual slaughter to emphasize
the point that we should not think that the prohibition against
cruelty to animals is because of Hashem's concern for these
creatures per se. It is not them He cares about, but us. He is
concerned lest we become cruel and insensitive to their
suffering. Therefore, He commanded us the laws of ritual
slaughter (which is incidentally the most humane way to take
the life of an animal) because He wanted us to be humane in
order to refine our soul with noble characteristics.
( ,: ,)
1
Rabbi Chananyah ben Akashya says: "The Holy One,
blessed be He, wished to make the people of Israel
meritorious; therefore He gave them Torah and mitzvot in
2
abundant measure, as it is written: 'G-d desired, for the
sake of his [Israel's] righteousness, to make the Torah
great and glorious.' "
1. Makkot 23b. 2. Isaiah 42:21.
613 mitzvot all the 613 bodily parts and veins are purified and
elevated.
Incidentally, the word "lezakot" ( )comes from the word
"zach" (" )pure" (see Shemot 27:20). Rabbi Chananyah ben
Akashya is saying that Hashem wanted to purify the Jewish
people, therefore He gave them the mitzvot in abundant measure.
Through every mitzvah performed, the Jew gains more
purification.
! ...
"To make T o r a h great and glorious . A l l I s r a e l
have a share i n the W o r l d to Come."
QUESTION: The study of Pirkei Avot is preceded with the
Mishnah "All Israel have a share in the World to Come, and is
concluded with the words "to make the Torah great and
glorious." How are these two thoughts linked together?
ANSWER: The words "yagdil Torah veya'adir" "to make
Torah great and glorious" are in future tense since they refer to
the Era of Mashiach, at which time the full glory of Torah will be
evident (Isaiah 42:21, Radak, see Likkutei Sichot vol. 17, p. 416).
Through the fulfillment of the many mitzvot that Hashem
gave the Jewish people, we will merit this glorious period. This
era will be followed by the Resurrection, at which time all Israel
will enjoy their share in the World to Come.
( ,)
PIRKEI A V O T 358
APPENDIX
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