“Pirkei Avot on Your Own Front Lawn!”
Shabbat Parshat Acharei Mot-Kedoshim 5780
Pirkei Avot, Perek 3
Created with lots of love by:
Yehoshua, Rivka, and Moishe Dovid’l Szafranski Youth Directors, Congregation Bnai Yeshurun, Teaneck, N.J.
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Introduction:
There is a long standing tradition that over the course of the six shabbatot between the holidays of Pesach and Shavuot, Jewish families from across the world study the six ancient chapters of Pirkei Avot.1 Many reasons have been given to explain this beautiful practice, but perhaps the most relevant one revolves around a well known idea from the midrash.
“Esrim v’shisha dorot kadma Derech Eretz et HaTorah... Derech Eretz existed twenty six generations before the giving of the Torah (there are twenty six generations from Adam HaRishon to Moshe Rabbeinu)...”2
Our Sages teach us that before we arrive at Har Sinai at the end of Sefirat Ha’Omer, we must first learn how to act with Derech Eretz- respect, sensitivity, and kindness. Because, in the words of the Maharal of Prague:
“It is impossible for the Torah to exist without Derech Eretz… for Derech Eretz is the foundation of the Torah!”3
We learn Pirkei Avot during this time in order to inspire ourselves to be better people who live with Derech Eretz. This is the proper way to prep for the giving of the Torah on Shavuot.
Together, as a community, let’s get ready to accept the Torah!
Chodesh Tov,
Yehoshua, Rivka, and Moishe Dovid’l Szafranski
1 In actuality, there are only five chapters. The sixth chapter was added later- it’s a compilation of various beraytot and statements from the amoraim (see Rashi 6:1, Tifferes Yisroel 2:1; R’ Yaakov Emden 6:1). 2 Vayikra Rabbah, 9 3 Nesivos Olam, Nesiv Derech Eretz 1:3 CBY Youth Pirkei Avot Packet 5780 2
Pirkei Avot, Perek 3 (Pirkei Avot text and translation based on the chabad.org edition. “Points to Ponder” written and compiled by Y&R Szafranski.)
1 ֹ ֲעַקְביָא ֶבּן ַמֲהַלְל ֵאל אוֹ ֵמר: ִהְס ַתֵּכּל ִבּ ְשׁל ָשׁה ְדָבִרים, וְֵאין אַ ָתּה ָבא ִליֵדי ֲעֵבָרה. ַדּע ֵמ ֽאַיִן ָֽבּא ָת, וְּלאָן אַ ָתּה הוֵֹלְך, וְִלְפנֵי ִמי אַ ָתּה ָע ִתיד ִל ֵתּן ִדּין וְֶח ְשׁבּוֹן. ֵמ ֽאַיִן ָֽבּא ָת: ִמִטָּפּה ְסרוּ ָחה. וְּלאָן אַ ָתּה הוֵֹלְך: ִלְמקוֹם ָעָפר ִר ָמּה וְתוֵֹלָעה. וְִלְפנֵי ִמי אַ ָתּה ָע ִתיד ִל ֵתּן ִדּין וְֶח ְשׁבּוֹן: ִלְפנֵי ֶֽמֶלְך ַמְלֵכי ַהְמָּלִכים ַהָקּדוֹשׁ ָבּרוְּך הוּא. Akavia the son of Mahalalel would say: Reflect upon three things and you will not come to the hands of transgression. Know from where you came, where you are going, and before whom you are destined to give a judgement and accounting. From where you came—from a putrid drop; where you are going—to a place of dust, maggots and worms; and before whom you are destined to give a judgement (Din) and accounting (Cheshbon)—before the supreme King of Kings, the Holy One, blessed be He.
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Points to Ponder:
- What’s the difference between “Din” and “Cheshbon”? The Vilna Gaon teaches that HaShem’s analysis of our lives will happen in two, distinct, stages. “Din” is the process of identifying all of the aveirot, or negative things, that we have done in life. For that, we require judgement. During “Cheshbon,” HaShem will perform an accounting of our lives, and will look at all of the positive things that we could have accomplished in life, in place of our aveirot. Whenever we do an aveira, we aren’t only forgetting HaShem’s will, but at that moment, we also fail to do a positive action, which increases HaShem’s light and goodness in this world.4 One thing that we learn from this mishna is that it is not enough to sit back and
4 Divrei Eliyahu, Avos 3:1; Shnos Eliyahu, Avos 3:1; Ruach Chaim 3:1. CBY Youth Pirkei Avot Packet 5780 3
abstain from aveirot in life. HaShem put us here to do mitzvot, to shine more of His light, and to make the world a better place!5 - What can we do to shine more of HaShem’s light in this world?
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2 ַרִבּי ֲחִנינָא ְסַגן ַהכֲֹּהִנים אוֹ ֵמר: ֱהוֵי ִמ ְתַפֵּלּל ִבּ ְשׁלוֹ ָמהּ ֶשׁל ַמְלכוּת, ֶשִׁאְל ָמֵלא מוָֹראָהּ, ִאישׁ ֶאת ֵרֵֽעהוּ ַחיִּים ְבָּלעוֹ. ַרִבּי ֲחִנינָא ֶבּן ְתַּרְדיוֹן אוֹ ֵמר: ְשַׁנֽיִם ֶשׁיּוֹ ְשִׁבין וְֵאין ֵבּינֵי ֶהם ִדְּבֵרי תוָֹרה, ֲהֵרי ֶזה ֹ מוֹ ַשׁב ֵלִצים, ֶשׁנֱֶּאַמר: וְּבמוֹ ַשׁב ֵלִצים לא יָ ָשׁב. ֲאָבל ְשַׁנֽיִם ֶשׁיּוֹ ְשִׁבין וְיֵשׁ ֵבּינֵי ֶהם ִדְּבֵרי תוָֹרה, ְשִׁכינָה ְשׁרוּיָה ֵבינֵי ֶהם, ֶשׁנֱֶּאַמר: אָז ִנְדְבּרוּ יְִר ֵאי יְיָ ִאישׁ ֶאל ֵרֵֽעהוּ, וַיְַּק ֵשׁב יְיָ וַיִּ ְשׁ ָמע, וַיִָּכּ ֵתב ֵֽסֶפר ִזָכּרוֹן ְלָפנָיו ְליְִר ֵאי יְיָ וְּלחְֹשֵׁבי ְשׁמוֹ. ֵאין ִלי ֶאָלּא ְשַׁנֽיִם, ִמַנּֽיִן ֲאִפילוּ ֶא ָחד ֶשׁיּוֹ ֵשׁב וְעוֹ ֵסק ַבּתּוָֹרה ֶשַׁהָקּדוֹשׁ ָבּרוְּך הוּא קוֵֹֽבַע לוֹ ָשָׂכר, ֶשׁנֱֶּאַמר: יֵ ֵשׁב ָבָּדד וְיִדֹּם ִכּי נַָטל ָעָליו. Rabbi Chanina, deputy to the kohanim, would say: Pray for the integrity of the government; for were it not for the fear of its authority, a man would swallow his neighbor alive. Rabbi Chanina son of Tradyon would say: Two who sit and no words of Torah pass between them, this is a session of scorners, as is stated, "And in a session of scorners he did not sit" (Psalms 1:1). But two who sit and exchange words of Torah, the Divine Presence rests amongst them, as is stated, "Then the G‑d-fearing conversed with one another, and G‑d listened and heard; and it was inscribed before Him in a book of remembrance for those who fear G‑d and give thought to His name" (Malachi 3:16). From this, I know only concerning two individuals; how do I know that even a single individual who sits and occupies himself with the Torah, G‑d designates reward for him? From the verse, "He sits alone in meditative stillness; indeed, he receives [reward] for it" (Lamentations 3:28). ------
Points to Ponder:
- “Two who sit and no words of Torah pass between them, this is a session of scorners...” Many note that the mishna specifically states “beineihem, between them.” Even if the two people are very holy and
5 See Iggeres HaTeshuva ch. 1 of the Baal HaTanya and the Ramban on Shemos 20:8. Mitzvos Asei, positive/active mitzvos are greater and more powerful than Mitzvos Lo Sa’asei. Both are vital in our relationship with HaShem, but the former are acts of love which help reveal and shine light in this world. Also see the Sfas Emes, Metzora 5661, 13, regarding the bird offering of the Metzora. CBY Youth Pirkei Avot Packet 5780 4
decide to learn Torah by themselves, if they don’t share Torah “between them,” with each other, and if they don’t listen to each other's Torah, then it is considered to be a session of scorners.6 - The first idea being taught is that Torah isn’t meant to be bottled up within us, it is meant to be revealed to the world.7 The second idea is that we need to treat everyone with respect. That means that we must listen, focus, and show respect when someone else is speaking to us, especially when they are sharing words of Torah and inspiration.
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3 ַרִבּי ִשְׁמעוֹן אוֹ ֵמר: ְשׁלָֹשׁה ֶשׁאְָכלוּ ַעל ֻשְׁל ָחן ֶא ָחד, וְלֹא אְָמרוּ ָעָליו ִדְּבֵרי תוָֹרה, ְכִּאלּוּ אְָכלוּ ֹ ִמִזְּב ֵחי ֵמ ִתים, ֶשׁנֱֶּאַמר: ִכּי ָכּל ֻשְׁל ָחנוֹת ָמְלאוּ ִקיא צוֹאָה ְבִּלי ָמקוֹם. ֲאָבל ְשׁל ָשׁה ֶשׁאְָכלוּ ַעל ֻשְׁל ָחן ֶא ָחד וְאְָמרוּ ָעָליו ִדְּבֵרי תוָֹרה, ְכִּאלּוּ אְָכלוּ ִמ ֻשְּׁל ָחנוֹ ֶשׁל ָמקוֹם, ֶשׁנֱֶּאַמר: וַיְַדֵבּר ֵאַלי, ֶזה ַה ֻשְּׁל ָחן ֲא ֶשׁר ִלְפנֵי יְ-יָ. Rabbi Shimon would say: Three who eat at one table and do not speak words of Torah, it is as if they have eaten of idolatrous sacrifices; as is stated, "Indeed, all tables are filled with vomit and filth, devoid of the Omnipresent" (Isaiah 28:8). But three who eat at one table and speak words of Torah, it is as if they have eaten at G‑d's table, as is stated, "And he said to me: This is the table that is before G‑d" (Ezekiel 41:22).
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Points to Ponder:
- The gemara teaches us that during the times of the Beit HaMikdash, the Mizbeach would help fix our relationships with HaShem (kapparah), but now since the Mikdash has been destroyed, the tables of the Jewish people serve in its stead.8 What is the power of the Jewish table? According to some, it’s the acts of kindness that we
6 Tosfos Yom Tov, 3:2. Also see Ruach Chaim 3:2. 7 The gemara teaches that Torah which is studied in order to be taught to others, is referred to as a “Torah of Chessed” (Sukkah 49b). Whoever learns Torah and doesn’t teach it to others, is considered to be like a hadas branch in the midst of a desert, where no one can benefit from it (Rosh HaShana 23a). 8 Berachos 55a and Menachos 97a. CBY Youth Pirkei Avot Packet 5780 5
perform with the table. We invite guests, feed the poor, and the like.9 According to others, it’s the Torah and spirituality that we bring to the table that make it like a Mizbeach.10When one infuses a meal with berachot, Torah, and spirituality, the sublime sparks of holiness within the physical food rise up, allowing the food to reach higher levels of holiness than any korban could.11 - In what ways can we turn our Shabbat tables into Mizbeach experiences? How can our tables help mend the relationships between us and our families, us and our friends, and us and HaShem?
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4 ַרִבּי ֲחִנינָא ֶבּן ֲחִכינִָאי אוֹ ֵמר: ַהנֵּעוֹר ַבַּֽלּיְָלה, וְַהְמַהֵלְּך ַבֶּֽדֶּרְך יְִחיִדי, וְּמַפנֶּה ִלבּוֹ ְלַב ָטָּלה, ֲהֵרי ֶזה ִמ ְתַחיֵּב ְבַּנְפשׁוֹ. Rabbi Chanina the son of Chachina'i would say: One who stays awake at night, or travels alone on the road, and turns his heart to idleness, has forfeited his life.
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Points to Ponder:
- At face value, this mishna can seem quite unsettling. The world is a dangerous place, and if we don’t occupy ourselves with Torah, thus leaving the shade of its protection, then it’s as if we are forfeiting our lives.12 13 Rabbeinu Yonah has a drastically different interpretation.
9 Ibid. Rashi, Rabbeinu Gershom. 10 Maharsha ibid. 11 Panim Yafos, Bamidbar 11:18. Ovodas Yisroel, Avos 3:3. 12 For example, see the understandings of the Bartenura, Machzor Vitri, and Rabbeinu Bechaya. 13 In general, Chazal describes Torah learning as having the ability to provide peace and protection for the world. For example, see Berachos 64a (“marbim shalom”), Makkos 10a, Sotah 21a (“Torah migana u’matzla”), Bava Metzia 108a (talmidei chachamim are exempt from supporting the building of protective walls in a city). Rebbe Nachman of Breslev notes that “Talmud” is the gematria of “Lilit” (Likkutei stands for Gavriel, Michoel, Rifoel, and Uriel, the four angels ”גמרא“ Mohoran, 214). It is well known that that surround us. CBY Youth Pirkei Avot Packet 5780 6
The evening hours, as well as solitude, are perfect times to think about HaShem and His Torah, since there are such few distractions. If we waste opportunities like these, then we fail to maximize the potential of these moments.14 - What an inspiring and novel idea! Rabbeinu Yonah transformed the scary darkness of night and loneliness into the bright light of spiritual opportunity. How can we reframe our current circumstances? Can you think of an example of a frightening situation in life which could be turned into an occasion to connect to the Holy One?
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5 ַרִבּי ְנחוְּניָא ֶבּן ַהָקּנָה אוֹ ֵמר: ָכּל ַהְמַקֵבּל ָעָליו עוֹל תּוָֹרה, ַמֲעִביִרין ִמ ֶֽמּנּוּ עוֹל ַמְלכוּת וְעוֹל ֶֽדֶּרְך ֶֽאֶרץ, וְָכל ַהפּוֵֹרק ִמ ֶֽמּנוּ עוֹל תּוָֹרה, נוֹ ְתִנין ָעָליו עוֹל ַמְלכוּת וְעוֹל ֶֽדֶּרְך ֶֽאֶרץ. Rabbi Nechunia the son of Hakanah would say: One who accepts upon himself the yoke of Torah is exempted from the yoke of government duties and the yoke of worldly cares; but one who casts off the yoke of Torah is saddled with the yoke of government duties and the yoke of worldly cares.
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Points to Ponder:
- “One who casts off the yoke of Torah is saddled with the yoke of…” Everyone is busy in life, says Reb Moshe of Kovrin. The question then becomes, what do we want to be busy with? If we choose to be busy with Torah and family, then HaShem will allow us to be busied with Torah and family. If we choose to be busy with other things, then HaShem will allow us to be busy with those things.15 - It’s all about priorities- what do we want to be busy with in life? It’s up to us. As the gemara states, “in the direction one wishes to go,
14 Rabbeinu Yonah, Avos 3:4 15 Toras Avos m’Lechovitz, Kovrin, u’Slonim, Avos 3 “Kol Hamekabel.” CBY Youth Pirkei Avot Packet 5780 7
HaShem will lead him...”16 What do YOU want to be busy with in life?
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6 ַרִבּי ֲחַלְפ ָתּא ֶבּן דּוֹ ָסא ִאישׁ ְכַּפר ֲחַנְניָא אוֹ ֵמר: ֲע ָשָׂרה ֶשׁיּוֹ ְשִׁבין וְעוְֹסִקין ַבּתּוָֹרה, ְשִׁכינָה ְשׁרוּיָה ֹ ֵבינֵי ֶהם, ֶשׁנֱֶּאַמר: ֱא-לִהים ִנָצּב ַבֲּעַדת ֵאל. וִּמַנּֽיִן ֲאִפילוּ ֲחִמ ָשּׁה, ֶשׁנֱֶּאַמר: וֲַאֻגָדּתוֹ ַעל ֶֽאֶרץ יְסדהּ. וִּמַנּיִן אִפילוּ שׁלֹשׁה, שׁנּאַמר: בּקרב א-לִֹהים יִשׁפֹּט. וִּמַנּיִן אִפילוּ שַׁניִם, שׁנּאַמר: אָז ָ ָ ֽ ֲ ְ ָ ֶ ֱֶ ְ ֶֽ ֶ ֱ ְ ֽ ֲ ְ ֽ ֶ ֱֶ ִנְדְבּרוּ יְִר ֵאי יְ-יָ ִאישׁ ֶאל ֵרֵֽעהוּ, וַיְַּק ֵשׁב יְ-יָ וַיִּ ְשׁ ָמע. וִּמַנּֽיִן ֲאִפילוּ ֶא ָחד, ֶשׁנֱֶּאַמר: ְבָּכל ַה ָמּקוֹם ֲא ֶשׁר אְַזִכּיר ֶאת ְשִׁמי, אָבֹא ֵאֶֽליָך וֵּבַרְכ ִֽתּיָך. Rabbi Chalafta the son of Dosa of the village of Chanania would say: Ten who sit together and occupy themselves with Torah, the Divine Presence rests amongst them, as is stated: "The Almighty stands in the congregation of G‑d" (Psalms 82:1). And from where do we know that such is also the case with five? From the verse, "He established his band on earth" (Amos 9:6). And three? From the verse, "He renders judgement in the midst of the tribunal" (Psalms 82:1). And two? From the verse, "Then the G‑d-fearing conversed with one another, and G‑d listened and heard" (Malachi 3:16). And from where do we know that such is the case even with a single individual? From the verse, "Every place where I have My name mentioned, I shall come to you and bless you" (Exodus 20:21). ------
Points to Ponder:
- “Every place where I have My name mentioned, I shall come to you and bless you…” Reb Menachmen Mendel of Kotzk, in his holy fashion, would look around the room and ask his Chassidim: “where does HaShem dwell?” After a brief pause, he would answer: “wherever one lets Him in.”17 - How can we welcome HaShem into our lives? What actions and attitudes prevent Him from entering?
16 Makkos 10b 17 This occurrence is brought down in many places. For example, see Emes V’Emunah, 641 (Amshinov edition). CBY Youth Pirkei Avot Packet 5780 8
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7 ַרִבּי ֶאְלָעָזר ִאישׁ ַבְּרתּוֹ ָתא אוֹ ֵמר: ֶתּן לוֹ ִמ ֶשּׁלּוֹ, ֶשׁאַ ָתּה וְ ֶשָׁלְּך ֶשׁלּוֹ. וְֵכן ְבָּדוִד הוּא אוֹ ֵמר: ִכּי ִמְמָּך ַהכֹּל וִּמיְָּדָך נָ ַֽתנּוּ ָלְך. ַרִבּי יֲַעקֹב אוֹ ֵמר: ַהְמַהֵלְּך ַבֶּֽדֶּרְך וְשׁוֹנֶה, וַּמְפִסיק ִמִמּ ְשׁנָתוֹ וְאוֹ ֵמר: ַמה נֶָּאה ִאיָלן ֶזה, ַמה נֶָּאה ִניר ֶזה, ַמֲעֶלה ָעָליו ַהָכּתוּב ְכִּאלּוּ ִמ ְתַחיֵּב ְבַּנְפשׁוֹ. Rabbi Elazar of Bartosa would say: Give Him what is His, for you, and whatever is yours, are His. As David says: "For everything comes from You, and from Your own hand we give to You" (I Chronicles 29:14). Rabbi Yaakov would say: One who walks along a road and studies [Torah], and interrupts his studying to say, "How beautiful is this tree!", "How beautiful is this ploughed field!"---the Torah considers it as if he had forfeited his life.
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Points to Ponder:
- "How beautiful is this tree!" The Maharal of Prague uses the following parable to help us understand the end of this mishna. If one were having a serious conversation with a prominent king or queen, would it be appropriate to become distracted and randomly start talking about the beautiful trees that exist outside of the palace? We have been learning over the past number of mishnayot about how learning Torah reveals HaShem’s presence amongst us. Therefore, if a person is learning Torah on the road, even if he is traveling by himself, it is as if he is conversing face to face with HaShem, the King of kings!18 Wouldn’t it be disrespectful to ignore HaShem’s presence and to start talking to and about other things?19
18 Regarding the level of this closeness and connection, see Ruach Chaim 2:14 “v’Dah.” Here, Rav Chaim states: “And know before whom you toil: Meaning, literally in front of HaShem, for He, Himself, stands before you.” Also see Tanya, Likkutei Amarim, ch. 47. 19 Kisvei Maharal, Derech Chaim, 3:7 CBY Youth Pirkei Avot Packet 5780 9
- Torah and tefillah are two venues in which we listen and speak to HaShem. How can we make sure that we give the King the proper focus and respect that He deserves?20
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8 ַרִבּי דוְֹס ָתִּאי ְבַּרִבּי יַַנּאי ִמשּׁוּם ַרִבּי ֵמִאיר אוֹ ֵמר: ָכּל ַהשּׁוֵֹֽכַח ָדָּבר ֶא ָחד ִמִמּ ְשׁנָתוֹ, ַמֲעֶלה ָעָליו ַהָכּתוּב ְכִּאלּוּ ִמ ְתַחיֵּב ְבַּנְפשׁוֹ, ֶשׁנֱֶּאַמר: ַרק ִה ָֽשּׁ ֶמר ְלָך וּ ְשׁמֹר ַנְפ ְשָׁך ְמאֹד ֶפּן ִתּ ְשַׁכּח ֶאת ַהְדָּבִרים ֲא ֶשׁר ָראוּ ֵעינֶֽיָך. יָכוֹל ֲאִפילוּ ָתְּקָפה ָעָליו ִמ ְשׁנָתוֹ, ַתְּלמוּד לוַֹמר: וֶּפן יָֽסוּרוּ ִמְלָּבְבָך כֹּל יְֵמי ַחיֶּֽיָך, ָהא ֵאינוֹ ִמ ְתַחיֵּב ְבַּנְפשׁוֹ ַעד ֶשׁיֵּ ֵשׁב וִיִסיֵרם ִמִלּבּוֹ. Rabbi Dusta'i the son of Rabbi Yannai would say in the name of Rabbi Meir: Anyone who forgets one thing from his learning, the Torah considers it as if he had forfeited his life. As is stated, "Just be careful, and verily guard your soul, lest you forget the things that your eyes have seen" (Deuteronomy 4:9). One might think that this applies also to one who [has forgotten because] his studies proved too difficult for him; but the verse goes on to tell us "and lest they be removed from your heart, throughout the days of your life." Hence, one does not forfeit his life unless he deliberately removes them from his heart.
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Points to Ponder:
- “Anyone who forgets one thing (“Davar Echad”) from his learning...” Reb Menachem Nachum of Chernobyl used to read this line differently. Whoever forgets “Davar Echad,” the “One Thing,” HaShem, from his learning, it is as if he has forfeited his life.21 Torah learning is meant to train us to see HaShem’s hand in our lives. If we feel that the Torah we learn is only a result of our own intellectual prowess and our own skills, then we forget the “Davar Echad,” and push HaShem out of the equation. It becomes an egotistical pursuit. If we fail to see HaShem as the Davar Echad which gives us the
20 As the first part of the mishna says, “give Him what is His!” 21 Meor Einayim, Kedoshim “Oh yei’amer” CBY Youth Pirkei Avot Packet 5780 10
strength and understanding to learn His Torah, then we are missing the whole point of Torah. - Reb Menachem Nachum describes HaShem as being the “Davar Echad, One Thing.” What does HaShem’s unity mean to you?
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9 ַרִבּי ֲחִנינָא ֶבּן דּוֹ ָסא אוֹ ֵמר: כֹּל ֶשׁיְִּראַת ֶחְטאוֹ קוֶֹֽד ֶמת ְל ָחְכ ָמתוֹ, ָחְכ ָמתוֹ ִמ ְתַקיֶֶּֽמת. וְכֹל ֶשׁ ָחְכ ָמתוֹ קוֶֹֽד ֶמת ְליְִראַת ֶחְטאוֹ, ֵאין ָחְכ ָמתוֹ ִמ ְתַקיֶֶּֽמת. Rabbi Chanina the son of Dosa would say: One whose fear of sin takes precedence to his wisdom, his wisdom endures. But one whose wisdom takes precedence to his fear of sin, his wisdom does not endure.
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Points to Ponder:
- Within the world of Jewish mysticism, “yirah,” or “fear,” has a different connotation. It more accurately means “awareness of HaShem.”22 Quite often, as is explained by the Maharal of Prague, this awareness will manifest itself as a form of fear. The ultimate form of yirah, is when we love HaShem so much, that we are afraid of hurting our relationship with Him.23 - Have you ever loved someone -or something- so much, that you were afraid to accidentally hurt them or their feelings? This is the ultimate form of yirah.24
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10 הוּא ָהיָה אוֹ ֵמר: כֹּל ֶשַׁמֲּע ָשׂיו ְמֻרִבּין ֵמ ָחְכ ָמתוֹ, ָחְכ ָמתוֹ ִמ ְתַקיֶֶּֽמת. וְכֹל ֶשׁ ָחְכ ָמתוֹ ְמֻרָבּה ִמַמֲּע ָשׂיו, ֵאין ָחְכ ָמתוֹ ִמ ְתַקיֶֶּֽמת. הוּא ָהיָה אוֹ ֵמר: כֹּל ֶשֽׁרוַּח ַהְבִּריּוֹת נוֹ ָחה ֵהי ֶֽמנּוּ, ֽרוַּח ַה ָמּקוֹם 22 Toldos Yaakov Yosef, Chukas; Tifferes Shlomo, Haazinu. Also see Malbim, Bei’ur Hamilos on Yeshaya 51:12-13. 23 For example, see Maharal commentary to B.T. Sotah 31a and Nesiv Yiras HaShem 1 “V’Od Tavin”. 24 ibid. CBY Youth Pirkei Avot Packet 5780 11
נוֹ ָחה ֵהי ֶֽמנּוּ. וְכֹל ֶשׁ ֵאין ֽרוַּח ַהְבִּריּוֹת נוֹ ָחה ֵהי ֶֽמנּוּ, ֵאין ֽרוַּח ַה ָמּקוֹם נוֹ ָחה ֵהי ֶֽמנּוּ. ַרִבּי דוֹ ָסא ֶבּן ָהְרִכּיַנס אוֹ ֵמר: ֵשׁנָה ֶשׁל ַשֲׁחִרית, וְיַֽיִן ֶשׁל ָצ ֳהָֽריִם, וְ ִשׂיַחת ַהיְָלִדים, וִי ִשׁיַבת ָבּ ֵתּי ְכנִֵסיּוֹת ֶשׁל ַע ֵמּי ָה ֽאֶָרץ, מוִֹציִאין ֶאת ָהאָָדם ִמן ָהעוָֹלם. He would also say: One whose deeds exceed his wisdom, his wisdom endures. But one whose wisdom exceeds his deeds, his wisdom does not endure. He would also say: One who is pleasing to his fellow men, is pleasing to G‑d. But one who is not pleasing to his fellow men, is not pleasing to G‑d. Rabbi Dosa the son of Hurkinas would say: Morning sleep, noontime wine, children's talk and sitting at the meeting places of the ignoramus, drive a person from the world.
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Points to Ponder:
- “One whose deeds exceed his wisdom…” Wait a minute. If a person has little wisdom, then how can the person know what deeds to do? How can that person’s deeds be more than his/her wisdom? From here our Sages teaches us that if one intends to do the right thing, and if one accepts upon oneself to do everything that HaShem wants (even if that person doesn’t know everything that HaShem wants...), then it is as if that person has fulfilled all of the mitzvot in the Torah! 25 - This interpretation seems to place a lot of weight on our intentions and attitudes when it comes to Torah and mitzvot. In your opinion, which is more important? Our intentions or our actions?
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11 ַרִבּי ֶאְלָעָזר ַהמּוָּדִעי אוֹ ֵמר: ַהְמַחֵלּל ֶאת ַהֳקָּד ִשׁים, וְַהְמַבֶזּה ֶאת ַהמּוֲֹעדוֹת, וְַהַמְּלִבּין ְפּנֵי ֲחֵברוֹ ֹ ָבַּרִבּים, וְַה ֵמֵּפר ְבִּריתוֹ ֶשׁל אְַבָר ָהם אִָֽבינוּ, וְַהְמַגֶלּה ָפִנים ַבּתּוָֹרה ֶשׁלּא ַכֲהָלָכה, אַף ַעל ִפּי ֶשׁיֵּשׁ ְבּיָדוֹ תּוָֹרה וַּמֲע ִשׂים טוִֹבים, ֵאין לוֹ ֵֽחֶלק ָלעוָֹלם ַהָבּא. Rabbi Elazar of Modi'in would say: One who profanes the kodoshim ("holy things" consecrated for the service of G‑d in the Holy Temple), degrades
25 Rabbeinu Yonah, Avos 3:11. Avos D’Rebbi Nosson 22:1 (that is the secret of Naaseh v’Nishma!). CBY Youth Pirkei Avot Packet 5780 12
the Festivals, humiliates his friend in public, abrogates the covenant of our father Abraham (i.e., circumcision), or who interprets the Torah contrary to its true intent---although he may possess Torah knowledge and good deeds, he has no share in the World to Come.
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Points to Ponder:
- “One who...humiliates his friend in public...he has no share in the World to Come. There is a powerful line found in the midrash: “Rabbi Tanchuma said: If you embarrass your friend, know whom you are embarrassing, for he was made in the Image of Hashem...”26
- How can it be that through embarrassing a human-being, that we are embarrassing HaShem? What do you think Rabbi Tanchuma means?
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12 ַרִבּי יִ ְשׁ ָמֵעאל אוֹ ֵמר: ֱהוֵי ַקל ְלרֹאשׁ, וְנֽוַֹח ְל ִת ְשׁ ֽחוֶֹרת, וֱֶהוֵי ְמַקֵבּל ֶאת ָכּל ָהאָָדם ְבּ ִשְׂמ ָחה. Rabbi Ishmael would say: Be yielding to a leader, affable to the black-haired, and receive every person with joy.
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Points to Ponder:
- “Receive every person with joy...” The gemara relates how Rabbi Broka Chozaah was once in the Shuk with Eliyahu HaNavi. Eliyahu spotted two brothers, and told R’ Broka, “these two have merited Olam Habah.” Rabbi Broka went over to the men and said to them: “What is your occupation?” They said to him: “We are jesters, and we cheer up the depressed...”27
26 Bereishis Rabbah 24:7 27 Taanis 22a. CBY Youth Pirkei Avot Packet 5780 13
- Why is it so important to make others happy? Why is happiness such an important trait?28
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13 ַרִבּי ֲעִקיָבא אוֹ ֵמר: ְשׂחוֹק וְַקלּוּת רֹאשׁ, ַמְרִגּיִלין ֶאת ָהאָָדם ְלֶעְרוָה. ַמ ֽסֶֹּרת ְסיָג ַלתּוָֹרה, ַמְע ְשׂרוֹת ְסיָג ָלֽעֶֹשׁר, ְנָדִרים ְסיָג ַלְפִּרישׁוּת, ְסיָג ַל ָחְכ ָמה ְשׁ ִתיָקה. Rabbi Akiva would say: Jesting and frivolity accustom a person to promiscuity. Tradition is a safety fence to Torah, tithing a safety fence to wealth, vows a safety fence for abstinence; a safety fence for wisdom is silence.
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Points to Ponder:
- “A safety fence for wisdom is silence...” The Sfas Emes teaches that HaShem called out to the entire world, “lech lecha, go for yourself!” If so, why was Avraham the only one who left with HaShem? The Sfas Emes tersely answered the following: Avraham was the only one who was listening.29 - HaShem, nature, our friends, and family constantly convey wisdom to us.30 Will we finally quiet ourselves and listen to what they’re teaching us?
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14 הוּא ָהיָה אוֹ ֵמר: ָחִביב אָָדם ֶשִׁנְּבָרא ְבֶּֽצֶלם, ִחָבּה יְ ֵתָרה נוַֹֽדַעת לוֹ ֶשִׁנְּבָרא ְבֶּֽצֶלם, ֶשׁנֱֶּאַמר: ִכּי ֹ ְבֶּֽצֶלם ֱאלִהים ָע ָשׂה ֶאת ָהאָָדם. ֲחִביִבין יִ ְשָׂר ֵאל ֶשִׁנְּקְראוּ ָבִנים ַל ָמּקוֹם, ִחָבּה יְ ֵתָרה נוַֹֽדַעת ָל ֶהם ֹ ֶשִׁנְּקְראוּ ָבִנים ַל ָמּקוֹם, ֶשׁנֱֶּאַמר: ָבִּנים אַ ֶתּם ַלי-יָ ֱא-ל ֵהיֶכם. ֲחִביִבין יִ ְשָׂר ֵאל ֶשִׁנּ ַתּן ָל ֶהם ְכִּלי
28 See Maharsha C”A, ibid. When we are in pain, so is HaShem. Also see the gemara on Shabbos 30b which says that the Shechina doesn’t rest upon a sad person. See chapter 26 of Likkutei Amarim.
29 Sfas Emes, Lech Lecha, 5632 30 The gemara on Eruvin 100b explains how we can learn many of the middos found in the Torah from the animals of nature! Additionally, the medresh teaches that when Matan Torah happened (the giving of the ultimate wisdom), the entire world became quiet. The birds stopped chirping, the seas went still, the angels didn’t sing their praise, etc. (Shemos Rabbah, 29:9). CBY Youth Pirkei Avot Packet 5780 14
ֶחְמָדּה, ִחָבּה יְ ֵתָרה נוַֹֽדַעת ָל ֶהם ֶשִׁנּ ַתּן ָל ֶהם ְכִּלי ֶחְמָדּה, ֶשׁנֱֶּאַמר: ִכּי ֶֽלַקח טוֹב נָ ַֽת ִתּי ָלֶכם, תּוָֹר ִתי אַל ַתֲּעֽזֹבוּ
He would also say: Beloved is man, for he was created in the image [of G‑d]; it is a sign of even greater love that it has been made known to him that he was created in the image, as it is says, "For in the image of G‑d, He made man" (Genesis 9:6). Beloved are Israel, for they are called children of G‑d; it is a sign of even greater love that it has been made known to them that they are called children of G‑d, as it is stated: "You are children of the L-rd your G‑d" (Deuteronomy 14:1). Beloved are Israel, for they were given a precious article; it is a sign of even greater love that it has been made known to them that they were given a precious article, as it is stated: "I have given you a good purchase; My Torah, do not forsake it" (Proverbs 4:2). ------
Points to Ponder:
- “It is a sign of even greater love that it has been made known to him that he was created in the image…” Many commentators have trouble with this phrase, as a basic tenet of Judaism is that God has no form, or image.31 If so how could we, as mortals, be created in His image? One popular understanding is that mankind, like God, was put in this world to create. We can create buildings, shul’s, relationships, and even angels!32 - Tzelem Elokim means different things to different people. What does “Image of God” mean to you?
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15 ַהכֹּל ָצפוּי, וְָהְרשׁוּת ְנתוּנָה, וְּבטוֹב ָהעוָֹלם ִנדּוֹן, וְַהכֹּל ְלִפי רוֹב ַהַמֲּע ֶשׂה. All is foreseen, and freedom of choice is granted. The world is judged with goodness, and everything is in accordance with the amount of man's positive deeds.
31 Rambam, intro. to Perek Chelek, Yesod #3. 32 “Lonely Man of Faith” pg. 11. Nefesh Hachaim 1:1-4. Rav Saadya Gaon. CBY Youth Pirkei Avot Packet 5780 15
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Points to Ponder:
- “Everything is in accordance with the greatness (“rov”) of man's positive deeds...” There are two ways of understanding this part of the mishna. “Rov” can mean greatness of quantity or greatness of quality. Is it better to give $100 of charity to one person, one action of better quality, or to give $1 to one hundred different people, one hundred actions of lesser quality? The Rambam suggests that the latter is a higher caliber of mitzvah. Every time we do a mitzvah, it impacts our character. Therefore, if we only do a mitzvah once, it will have a lesser effect on us. The goal is to do as many mitzvot as we possibly can, so that we can grow to be the best that we can be!33 34 - Which mitzvot do you love the most? How do you feel when you do them?
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16 הוּא ָהיָה אוֹ ֵמר: ַהכֹּל נָתוּן ָבֵּעָרבוֹן, וְּמצוָּדה ְפרוּ ָסה ַעל ָכּל ַהַחיִּים, ֶה ָחנוּת ְפּתוּ ָחה, וְַה ֶחְנוִָני ַמִקּיף, וְַהִפְּנָקס ָפּ ֽתוַּח, וְַהיָּד כּוֹ ֶֽתֶבת, וְָכל ָהרוֶֹצה ִלְלווֹת יָבֹא וְיְִלוֶה, וְַהַגָּבִּאין ַמֲחִזיִרין ָתִּדיר ְבָּכל יוֹם, וְִנְפָרִעין ִמן ָהאָָדם ִמַדְּעתּוֹ וְ ֶשׁלֹּא ִמַדְּעתּוֹ, וְיֵשׁ ָל ֶהם ַעל ַמה ֶשּׁיְִּס ֽמוֹכוּ, וְַהִדּין ִדּין ֱא ֶמת, וְַהכֹּל ְמ ֻתָקּן ִלְסעוָּדה. He would also say: Everything is placed in pledge, and a net is spread over all the living. The store is open, the storekeeper extends credit, the account-book lies open, the hand writes, and all who wish to borrow may come and borrow. The collection-officers make their rounds every day and exact payment from man, with his knowledge and without his knowledge. Their case is well founded, the judgement is a judgement of truth, and ultimately, all is prepared for the feast.
33 Rambam, Peirush Hamishna 3:15 34 Also see Bereishis Rabbah 44:1; Sefer HaChinuch, 16; Igros HaKodesh, 21; Otzaros HaReiya of Rav Kook Otzarot II, pp. 189-190 CBY Youth Pirkei Avot Packet 5780 16
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Points to Ponder:
- “The store is open...” The Meiri explains that the world is compared to a store, since there are many different kinds of things sold in a store. There are sweet things and bitter things, big things and small things, aromatic things and odorous things. The best part is that we get to choose what we want to buy...35 - Last mishna we were taught that we all have free choice. What will we do with this great gift? Will we take advantage of our time here and choose the sweetness of Torah and mitzvot? What do you want to accomplish in this world?
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17 ַרִבּי ֶאְלָעָזר ֶבּן ֲעַזְריָה אוֹ ֵמר: ִאם ֵאין תּוָֹרה ֵאין ֶֽדֶּרְך ֶֽאֶרץ, ִאם ֵאין ֶֽדֶּרְך ֶֽאֶרץ ֵאין תּוָֹרה, ִאם ֵאין ָחְכ ָמה ֵאין יְִראָה, ִאם ֵאין יְִראָה ֵאין ָחְכ ָמה, ִאם ֵאין ַֽדַּעת ֵאין ִבּינָה, ִאם ֵאין ִבּינָה ֵאין ַֽדַּעת, ִאם ֵאין קַמח ֵאין תּוֹרה, ִאם ֵאין תּוֹרה ֵאין קַמח. הוּא היָה אוֹ ֵמר: כֹּל שׁחכמתוֹ מרבּה ִמַמּעשׂיו, ֶֽ ָ ָ ֶֽ ָ ֶ ָ ְ ָ ְ ֻ ָ ֲ ָ ְל ָמה הוּא דוֹ ֶמה: ְלִאיָלן ֶשֲׁענָָפיו ְמֻרִבּין וְ ָשָׁר ָשׁיו מוָּעִטין, וְָהֽרוַּח ָבּאָה וְעוַֹקְרתּוֹ וְהוַֹפְכתּוֹ ַעל ָפּנָיו, ֹ ֹ ֶשׁנֱֶּאַמר: וְָהיָה ְכַּעְרָער ָבֲּעָרָבה, וְלא יְִר ֶאה ִכּי יָבֹא טוֹב, וְ ָשַׁכן ֲחֵרִרים ַבִּמְּדָבּר, ֶֽאֶרץ ְמֵל ָחה וְלא ֵת ֵשׁב. ֲאָבל, כֹּל ֶשַׁמֲּע ָשׂיו ְמֻרִבּין ֵמ ָחְכ ָמתוֹ, ְל ָמה הוּא דוֹ ֶמה: ְלִאיָלן ֶשֲׁענָָפיו מוָּעִטין וְ ָשָׁר ָשׁיו ְמֻרִבּין, ֶשֲׁאִפילוּ ָכּל ָהרוּחוֹת ֶשָׁבּעוָֹלם ָבּאוֹת וְנוֹ ְשׁבוֹת בּוֹ, ֵאין ְמִזיִזין אוֹתוֹ ִמְמּקוֹמוֹ, ֶשׁנֱֶּאַמר: ֹ וְָהיָה ְכֵּעץ ָשׁתוּל ַעל ַֽמיִם, וְַעל יוַּבל יְ ַשַׁלּח ָשָׁר ָשׁיו, וְלא יְִר ֶאה ִכּי יָבֹא חֹם, וְָהיָה ָעֵֽלהוּ ַרֲענָן, ֹ ֹ וִּב ְשַׁנת ַבּֽצֶֹּרת לא יְִדאָג, וְלא יִָמישׁ ֵמֲעשׂוֹת ֶֽפִּרי. Rabbi Eliezer the son of Azariah would say: If there is no Torah, there is no common decency; if there is no common decency, 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 applied knowledge, there is no analytical knowledge; if there is no analytical knowledge, there is no applied knowledge. If there is no flour, there is no Torah; if there is no Torah, there is no flour. He would also say: One whose wisdom is greater than his deeds, what is he comparable to? To a tree with many branches and few roots; comes a storm and uproots it, and turns it on its face. As is stated, "He shall be as a lone
35 Meiri, Avos 3:16 CBY Youth Pirkei Avot Packet 5780 17
tree in a wasteland, and shall not see when good comes; he shall dwell parched in the desert, a salt land, uninhabited" (Jeremiah 17:6). But one whose deeds are greater than his wisdom, to what is he compared? To a tree with many roots and few branches, whom all the storms in the world cannot budge from its place. As is stated: "He shall be as a tree planted upon water, who spreads his roots by the river; who fears not when comes heat, whose leaf is ever lush; who worries not in a year of drought, and ceases not to yield fruit" (ibid., v. 8).
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Points to Ponder:
- ““If there is no Torah, there is no flour…” Torah is HaShem’s way of revealing true purpose in life. If we have no Torah, no purpose, then what is the point of all of the money we earn? Where will it go? What will it accomplish? What good will it be?36 - Money, toys, and other physical possessions will all ultimately disappear. What can we do to infuse these items with purpose, and allow their spiritual impact to last eternally?
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18 ַרִבּי ֱאִליֶֽעֶזר (בן) ִחְס ָמא אוֹ ֵמר: ִקִנּין וִּפ ְת ֵחי ִנָדּה, ֵהן ֵהן גּוֵּפי ֲהָלכוֹת. ְתּקוּפוֹת וְִגַמְּטִריָּאוֹת, ַפְּרְפָּראוֹת ַל ָחְכ ָמה. Rabbi Eliezer [the son of] Chisma would say: the laws of kinin (bird offerings) and the laws of menstrual periods---these, these are the meat of Halachah (Torah law). The calculations of solar seasons and gematria are the condiments (toppings, desserts) of wisdom.
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Points to Ponder:
- The beauty of this mishna is that it reminds us that even the parts of the Torah that seem to be irrelevant or “dry,” are in reality the meat
36 Rabbeinu Yonah, Avos 3:17 CBY Youth Pirkei Avot Packet 5780 18
and bones of our tradition, and are considered the primary part of the Torah.37
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37 Rav Chaim Volozhin, Ruach Chaim, 3:18 CBY Youth Pirkei Avot Packet 5780 19