Mishnah 1 "The
world was created by means of ten utterances. What does this teach us? Could it
not have been created by a single utterance?" Our Sages state that
the entire creation was contained in the first utterance, "In the beginning
of G-d's creating the heavens and the earth." Following this, the entire
creation became revealed and developed stage by stage, day by day, until it achieved
its present form.
This is what the Mishnah asks: "Could it not have
been created by a single utterance?" The creation could have remained in
its initial undifferentiated, spiritual state. Why was it necessary to expand
and differentiate the initial creation into all its details through the other
nine utterances, until this physical world came into being?
The Mishnah answers that the purpose of creation is that there should
be reward and punishment - to "exact retribution from the wicked,"
and to "grant ample reward to the righteous." For this purpose
it was necessary that it become a coarse material world and that man be
imbued with a yetzer hara and passions for material things. This
was achieved by causing the initial utterance to descend into the remaining
nine.
(Midrash Shmuel)
"With ten statements
the world was created..." By creating the universe with so many
Divine statements - and, in the process, obscuring His Presence in the universe
that He created - G-d deliberately made it possible for the heretic to deny His
existence, or at least His management of the universe. Had man been created at
the universe's inception - at a time when the primeval light of Creation, later
hidden by G-d, was still present, and the Divine Presence was still quite visible
- it would have been comparatively easy to be a believer. To be a believer in
a universe where His Presence is veiled in the ten statements is a great feat
not to be minimized and merits reward. (Adapted from Sfas Emes)
"The world was created by means of Ten [Divine] Utterances."
According to the principles of Torah numerology, five represents a level of
G-dliness above all limitation, while ten reflects the structure of our finite,
material world. The intent of this chapter of Pirkei Avos is to reveal the G-dliness
which transcends all limitations within the context of our material existence.
The Lubavitcher Rebbe (1) “Indeed, it could have been created
by one utterance” If, however, the world had been created with one utterance,
its nature would be fundamentally different than it is today. One utterance would
have brought into being a material world, but there would have been no qualitative
distinction between the various created beings. All existence would have reflected
His oneness.
By creating the world with ten utterances, G-d endowed each
order of being with a nature of its own. For the ten utterances of creation reflect
the ten sefiros, which combine and subdivide into an infinite array of
Divine powers. Each of these powers is associated with a particular element of
existence. Thus, through these ten mediums, a world which appears to have an identity
other than G-dliness came into being. By associating every element of existence
with the dimension of the Torah that parallels it, man can demonstrate how the
world is one with G-d, not only from the perspective of transcendent oneness,
but also within the context of its own particular existence.
The Lubavitcher Rebbe (1) “It was so
to bring retribution upon the wicked who destroy the world which was created by
ten utterances” One might ask: why did G-d, the ultimate of good and
kindness, create the world for this seemingly negative purpose? It is possible
to answer as follows. On the verse: “G-d has made everything for His sake, also
the wicked for his evil day”, the Alter Rebbe explains that G-d created
the wicked so that they will transform their “evil” into “day”; i.e., so that
they will turn to Him and allow the G-dly life-force hidden within themto shine
forth.
To apply this concept in the present context: The word lehiphara,
translated as “bring retribution” literally means “collect His due”. G-d does
not bring retribution in order to punish, heaven forbid, but as a prod. He desires
“to collect His due”, to prompt every individual to carry out the divine service
for which he was created. When a person transgresses G-d’s will, he can “pay his
due” by turning to Him in teshuva (repentance), for teshuvah transforms
one’s sins into merits.
Yes, by creating the world with ten utterances rather
than one, G-d allowed for the existence of a greater potential for evil. But this
evil will not be permanent. Through teshuva, it will be transformed into
light and holiness. To highlight this concept, our mishna mentions the
wicked before the righteous. For as our sages declared: “In the place where baalei
teshuvah stand, even those who are completely righteous cannot stand”.
The Lubavitcher Rebbe (1)
Mishna 2 "There
were ten generations from Noah to Abraham to indicate how great is His patience...until
Abraham our father came and received the reward of all of them."
The generations before Noah had no redeeming virtues whatsoever. They "repeatedly
angered G-d" and lived in constant friction, conflict and discord. In contrast,
although the generations before Abraham also "repeatedly angered G-d,"
they at least shared a kindred spirit and treated each other with love. But although
their conduct generated reward, they themselves were unfit to receive it. Because
Abraham, unlike Noah, sought to influence the people around him for good, he "received
the reward" of all the comradely deeds of the generations that preceded him.
(Lubavitcher Rebbe) "There were ten generations from Noach
to Avraham…" By discussing in Avot (a tractate devoted to
ethics) the events that occurred millennia ago, the mishna is implying that we
can learn from the errors of early man. The lesson to be derived from the Generation
of the Flood is quite clear - it is sheer folly pursuing a hedonistic, animalistic
life devoted to the pursuit of material pleasures. However, the message conveyed
by their successors, the builders of the Tower of Bavel, while less obvious, is
equally vital: Ideals alone are not sufficient. Once you have ascended to the
level where you are capable of rendering intellectual judgments - not of formulating
objectives - dedicate your newly found sense of idealism, your wisdom and knowledge
to the service of G-d. (6) "The
reward of them all" What reward could these wicked people possibly have
deserved, and why did Avraham receive it instead? Avraham repented not only for
his own sins but for those of previous generations. And since he repented out
of love of G-d rather than fear, Avraham transformed all their transgressions
into merits (Yoma 86b) and received the reward for them. Rav
Chaim of Kosov (2)
Mishna
3 "Avraham our Patriarch, underwent ten tests,
and he withstood them all…."
The ten trials which Avraham Avinu withstood correspond to the ten aspects
of the soul. He nullified himself before G-d with every aspect of his
soul
(Torat Shmuel 5626 p. 135) (3) By
withstanding these tests, Avraham revealed his great love for G-d. Similarly,
when any Jew withstands a test in his service of G-d, he reveals the depth of
his love for G-d.
This was said with reference to a person's work upon himself.
But it is all the more so when he makes an effort to bring others closer to Torah.
If he utilizes all ten powers of his soul, he will certainly succeed in revealing
the great love of G-d -- an inheritance of our patriarch Avraham -- hidden deep
in the heart of every Jew. (Biurim l'Pirkei Avot p. 139) (3)
"How great was his [Avraham's] love for G-d." Maimonides explains
that Avraham’s first trial was exile, when G-d commanded him. “Go from your land,
your birthplace, and your father’s house..” (Bereishit 12:1). It is difficult
to understand how this command was a test since the next verse states that the
Holy One promised Avraham great reward for fulfilling it. Yet Avraham fulfilled
the commandment not because of any reward, but because it was the will of his
Creator, as it is written: “And Avraham departed, as G-d had commanded him..”
(ibid 12:4). This was his test: to fulfill the commandment not for the reward,
but out of love of G-d. Rav Pinchas Horowitz, Ba’al HaHaphla’ah
(2) Abraham our father was tested
with ten trials, and he stood firm through them all. It is written,
G-d tested Abraham (Genesis 22:1). The Baal Shem Tov (of blessed memory) said
that at the time a man is proved and put to the test, he is in a state of loss
of his higher mental range. And thus he explained that in this verse, "G-d
tested Abraham": that "G-d" connotes esoterically the intelligence
in a state of smallness (as we know); it was then that He tested Abraham, when
he was in the condition of smallness. Me'or Ena-yim, naso
(5)
Mishna 4 "Ten miracles
were performed for our forefathers in Egypt..."
Pirkei Avot
is intended to teach us pious conduct. What is the lesson learned from the above
statement?
When the Jews in Egypt witnessed the miracles performed on their
behalf, they became aware of their true identity. Although they were in exile,
they knew that they were servants of G-d rather than the Egyptian's slaves. Although
we are still in exile, we are G-d servants, answerable to Him before any other
authority.
(Lubavitcher Rebbe)
"Our forefather
Avraham was tested with ten trials…" It is noteworthy that
it is only with regard to the Akeidah that the Torah uses the term test,
(cf. Gen. 22:1). Whereas all the other trials experienced by Avraham (such as
circumcision at age 99 or his forced migration to Egypt almost immediately upon
arriving in Eretz Yisrael) served a purpose other than testing his dedication,
the Akeida had no other purpose. On a personal level, Avraham's trial of
the Akeidah restored his level to that of having free will. Previously, the Patriarch
had risen to such an exalted level of Divine service that he had virtually lost
his capacity to defy G-d's will. Now, confronted with a particularly difficult
challenge, to sacrifice his beloved Yitzchak, Avraham's spiritual equilibrium
and free will were restored
(Tiferes Shlomo, Maggidei HaEmes) However,
the impact of Avraham's success was by no means confined to Avraham himself. As
a result of Avraham's many trials, which he successfully withstood, Klal Yisrael
(the Jewish People) attained the ability to withstand its many challenges. And
just as Avraham grew spiritually as a result of overcoming impediments, so too
Klal Yisrael grows from its many trials.
(Beis Yisroel, Maggidei HaEmes)
"...Ten Trials
in the desert, as it is stated: 'By now they have tested Me ten times, and did
not heed My voice." The mishnah uses the expression
"trials," rather than "sins" or "transgressions."
The Jews' conduct in the desert tried G-d's power. But He proved Himself, and
removed all their doubts, elevating the newborn nation to a higher level of faith.
This is also indicated by the word "trial," for the Hebrew original,
nisayon, also connotes "elevation." The
Lubavitcher Rebbe (1)
Mishna
5
"Ten miracles were done for our forefathers in the Temple...never
did a snake or scorpion do harm in Jerusalem…" (Avot 5:5)
Snakes and scorpions in the soul:
The letters of the word "Jerusalem", in Hebrew, "Yerushalayim",
allude to "consummate fear (of G-d)" - in Hebrew, "Yira
Shlema". The poison of a snake tends to cause high fever, while the
poison of a scorpion causes a person's temperature to drop so that he
feels very cold. Jerusalem binds and unites all of the Jewish people…
"Never did a snake or scorpion do harm in Jerusalem" - when
a person's fear of G-d is complete, there is no possibility of being attracted
to and ignited by worldly things (a snake's poison), nor cooled down in
spiritual matters (a scorpion's poison).
On the verse, "Jerusalem! Built as a city where everyone gathers
together" (Psalms 122:3), our Sages comment that Jerusalem binds
and unites all of the Jewish people, whereas regarding a snake the verse
states, "I will make hatred between you and the woman" (Gen.
3:15) - suggesting that a snake symbolizes the idea of dissension and
hatred.
"Never did a snake or scorpion do harm in Jerusalem" - in Jerusalem
which unites the Jewish people, there was no place for raging conflicts
symbolized by the hot poison of the snake, nor for separation between
man and man which comes about through coldness and aloofness, symbolized
by the cold poison of the scorpion.
Lubavitcher Rebbe (3)
"…when the people stood, they were crowded together, but
when they prostrated themselves they had ample room….."
"The
tribes of G-d went up there…to offer praise to the Name of G-d" (Tehillim
122:4) -- just as there is a Jerusalem below, so too there is a Jerusalem above.
At each of the three Festivals, the Jewish people made the pilgrimage up to Jerusalem
in order to see, and be seen by, the Divine Presence. The fact that when the people
stood, they were crowded together, but when they prostrated themselves they had
ample room indicates that their pilgrimage included an ascent to the Jerusalem
above. Likkutei Torah Pikudei, 4a (3) “The people stood
closely packed, yet they prostrated themselves in ample space” When one
stands erect and haughty, whatever space he has seems insufficient. But
when one is prostrated in humility, he feels he has all the space he needs.
Rav Menachem Mendel of Kotzsk (2)
When they prostrated themselves, nullifying themselves before G-d, they
transcended their physicality, so there was ample room for them all.
Rav Simchah Bunem of Peshischa (2)
Mishnah 6 "Ten things were
created on Erev Shabbat at twilight. They are: The mouth of the earth etc." After
Adam sinned (three hours before twilight), and external, negative forces became
more powerful, G-d saw the necessity to create these ten things for the sake of
the Jewish people, for without these things the Jewish people would not be able
to prosper. However, the Holy One, blessed is He, waited for twilight in order
to create these ten things, because this is the period of time during which Israel
ceases from work, thus adding this time from the weekday onto Shabbat. This would
protect them from harmful forces. (Midrash Shmuel) "Ten things
were created on Erev Shabbat at twilight. They are…..and also tongs, which
must be made with tongs." In order to explain that the first tongs
were made by the Hands of Heaven, it would have been sufficient for the Mishna
to end with the words, "and also tongs," without the additional phrase,
"which must be made with tongs." It appears that by adding this phrase
the author of the Mishna intended to suggest that the first tongs were created
(by the Hands of Heaven) for the sole purpose of the second pair of tongs, made
by man. Thus, the Mishna does not list the first pair of tongs among those
things which were created on Erev Shabbat at twilight. Rather, it mentions the
tongs in such a way that the service of man is emphasized, for this is really
more important than the actual creation of the first pair of tongs.. (Lubavitcher
Rebbe)
"Ten things were created on Shabbat ever, at twilight.
They are: the mouth of the earth….."
Korach's
continued existence was harmful not only to Klal Yisrael but also to the
very viability of the universe. The Sages (Bereishit Rabba 8:5) relate that when
G-d contemplated creating man, the Attribute of Peace objected, arguing that mortals
were simply too contentious for the universe. While G-d overruled this objection
and nonetheless created man, He also graced the universe with an extraordinary
Divinely inspired "infusion" of peace. By stirring needless controversy,
Korach upset the universe's delicate balance of peace. Rather than jeopardizing
the universe's equilibrium and endanger a peaceful haven for Klal Yisrael,
the fomenter of controversy, Korach, had to fall by the wayside. Sfas
Emes, Korach 5651 (6)
“The [original] tongs, for tongs must be made with tongs.”
Tongs represent man’s ability to change
and mold his environment. The mishnah emphasizes that this potential (the
original tongs) is a gift given to man by G-d.
The tongs were created on
Friday at twilight, i.e., they were the very last creations brought into being.
This indicates that man’s efforts represent the ultimate goal of creation, for
it is man’s efforts which will bring all existence to perfection.
Lubavitcher Rebbe (1)
Mishna 7 "Great
is Torah, for it confers life upon it's practitioners, both in This World and
in the World to Come……" This mishna seems to contradict
the renowned principle that we are not rewarded in This World. While ordinarily
this is the case, someone who integrates Torah into the material world (ose'ha)
deserves to be rewarded in This World. Moreover, one whose existence is inseparable
from Torah merits that even his fate in This World will be conducted on the basis
of Torah and not defined solely by the natural laws of the universe (Adapted
from Sfas Emes, Kedoshim 5636). “A wise person does not speak before
anyone greater than he in wisdom..” His power of speech leaves him, for
he received all his wisdom from those who are greater than he. And if he
loses his power of speech before such people, how much more so does he lose all
sense of himself before G-d. The Baal Shem Tov
(2) "He is not quick to reply..”
A wise person does not question Divine judgment; rather, he accepts all tribulations
with love. He is like Avraham, who, when told to sacrifice his son, did
not answer: "Yesterday you promised, '...in Yitzchak your seed will
be called' [Bereishis 21:12], so how can You now demand his sacrifice?"
Avraham accepted G-d's command for he understood that "everything G-d does, He
does for the best" (Berachos 67b). Rav Yitzchak Isaac
of Komarna (2) The wise
man does not speak before one who is greater than he in wisdom or number.
It rather means: The wise man does not speak -- because the capacity for speech
is taken from him -- before the One from whom his greatness comes -- that is,
the One from whom he has received his wisdom and knowledge, by whom he was thus
raised in wisdom. Hence, when he comes before G-d, he reaches such a stage of
dissociation in trance from physical reality that he no longer knows if he is
a creature with or without speech (human or animal), or an inanimate object. Thus
he does not know at all what he says (in prayer), because of his intense adherence
to his G-d. (As one Sage said) "I am grateful to my head: When I reach the
prayer, modim anachnu lach (We thank You), it bows down by itself" (Jerusalem
Talmud, Berachot ii 4 end). Notzer Chessed, citing the Baal Shem Tov
(5) "Great is Torah, for it
confers life upon it's practitioners, both in This World and in the World to Come……"
This mishna seems to contradict the renowned principle that we are not
rewarded in This World. While ordinarily this is the case, someone who integrates
Torah into the material world (ose'ha) deserves to be rewarded in This World.
Moreover, one whose existence is inseparable from Torah merits that even his fate
in This World will be conducted on the basis of Torah and not defined solely by
the natural laws of the universe (Adapted from Sfas Emes, Kedoshim 5636).
Mishnah 8 "Seven kinds of punishment
come to the world for seven types of transgressions…" The
Mishnah does not state that G-d sends punishment down on the world, but rather
that punishments come to the world, in an automatic fashion.
The attributes
of the Holy One, blessed is He, are not like those of man. He does not take revenge
against those who hate Him and who transgress His Will. When a Jew sins, he himself
elicits the attribute of severity upon himself. This is what the Midrash Rabbah
(Re'eh) states: Neither evil nor good issues from the mouth of the Supernal One
- rather, the evil comes of itself to one who does evil, and good to one who does
good. Midrash Shmuel (3) "If some tithe and others do
not, a famine of confusion ensues -- some go hungry and others have plenty."
Tithes allude to the fear of G-d (Zohar 3:122a). Thus, our mishna refers
to one who sometimes fears G-d but other times does not. Concerning such a person,
the Mishna (Rosh Hashana 1:1) states that the first day of Elul is the beginning
of the year for the tithes of animals. That is, if one behaves like an animal
most of the year, giving no thought to repentance, he must treat the first of
Elul like Rosh Hashana, regaining the fear of G-d prior to the Day of Judgment. Rav
Yisrael, the Maggid of Koznitz (2) “War comes to the world…for rendering
a Torah decision not in accordance with halachah” This mishnah indicates
that there is a direct connection between peace and the integrity of Torah law.
Flaunting Torah law is not only a question of religious observance, it’s a matter
of security. The converse is also true; adherence to the Torah promotes peace
and safety for our people, both in the Land of Israel and throughout the world.
The Lubavitcher Rebbe (1)
Mishnah
9 "Pestilence increases at four times…for robbing the poor
of their gifts." "The poor eat from G-d's table." The
owner of a field does not actually give away anything of his own. Divine Providence
gave him the merit of being an emissary to transfer the poor man's portion to
him. Thus, when the owner of a field transfers the poor man's dues to him, this
is regarded as a gift from the owner of the field. However, if he delays it, or
does not give it at all, he is regarded as a thief, for he took that which did
not belong to him. Midrash Shmuel (3) "Idolatry, for prohibited
sexual relations, for murder, and for not leaving the earth at rest during the
Sabbatical year…" Pirkei Avot teaches mili dechassidusa,
pious behavior beyond the measure of the law. Therefore, of what importance is
the mention of these four sins? Even people who are not overly pious do not commit
them. The answer lies in the homiletic interpretation of these four transgressions.
When mentioning idol worship, the mishnah does not refer merely to one
who bows to a statue. The intent is to indicate anyone who even conceives of the
existence of a power other than G-d. This, unfortunately, is a fault found in
many. Is it not natural for a person to think, "It was my strength and the
power of my hand which brought me this prosperity"? And do not people make
idols out of wisdom or achievement? With regard to sexual impropriety, even
a person who would never consider performing such acts may from time to time relax
his standards of modesty. And with regard to murder our Sages equate embarrassing
a person in public with homicide. Similarly, with regard to the observance
of the Sabbatical year, in addition to the implied geographic conception of Eretz
Yisrael, there is also a spiritual conception, the reaffirmation of G-d's creation,
and the observance of the Sabbatical year in this context is relevant to all Jews,
wherever and whenever they live. The Lubavitcher Rebbe (1) "Wild
animals come to the world on account of needless oaths….." Why
does the Holy One arouse His children to repent by means of punishment? There
are two kinds of medicine, bitter and sweet. When you give a child sweet medicine,
he likes it so much that he doesn't even realize he's sick. When the medicine
is bitter, however, the patient knows he is ill. Unfortunately, sometimes only
bitter medicine can awaken the Jewish people to repentance.
Rav
Shmuel of Lubavitch (2)
Mishnah 10 [One who says:]
"What's mine is mine and what's yours is yours" has the average mentality
[although] some say this is the mentality of Sodom" Why not judge
such a person favorably, labeling him average rather than wicked as Sodom? After
all, he does not seek anything that does not belong to him; he just wants what
is his.
The mishna is referring to one who says, "What's yours is yours,"
but in his heart he is constantly scheming to appropriate another's wealth. Thus,
the mishna teaches: One who truly says, "What's mine is mine and what's yours
is yours" is average, but some say this, thinking otherwise, and that is
the mentality of Sodom. Rav Meir of Premyslan (2) According
to the first view, and all the more so according to the second view, this is an
am ha'aretz viewpoint in the sense of being bound to material, earthly matters.
The Holy One, blessed is He, is absolutely One, and therefore His Presence does
not dwell where there is disunity, where one claims, "What is mine is mine,
etc." but only where there is unity and harmony. For this reason, every person
must make an effort to allow others to benefit from his possessions, and from
his Torah learning, etc. Tsemech Tsedek, Sefer Likkutim, vo.1,
p. 441 (3) "What's mine is yours" Says
the pious person: Even what is mine, i.e., everything I do for my sake, such as
eating, drinking, and sleeping, is Yours, for it is done for Your sake. All the
more so, what is Yours - Torah study and prayer - is Yours.
In contrast, one
who says, "What is mine is mine" forgets G-d when he is involved in
physical matters, eating and drinking only to satisfy his needs. He even compounds
his error by saying, "what's Yours is mine," for even the commandments
he fulfills are only for his own satisfaction. Such a person, who does nothing
for the sake of Heaven, is wicked. Rav Yisrael, the Maggid
of Koznitz (2)
Mishna 11 "Four
Types of Disposition" A child, being mentally immature, is easily
angered and bursts into tears over the most insignificant matters when they contest
his will. Since he is mentally immature, he cannot control his emotions. However,
a mature adult is able to tolerate things which oppose his will. This is because
he is mentally mature and therefore able to control his emotions so that he doesn't
become angry at all. There are many different levels of proficiency in controlling
the emotions, but in general, the more understanding a person is, the more difficult
it is to anger him. Likkutei Torah, Shir HaShirim 30b (3)
"There are four dispositions: Easy to anger and
easy to pacify-- [such a person's] loss is offset by his gain; hard to
anger and hard to pacify -- his gain is offset by his loss"
Such a person is less stressful to those around him since
they know that his anger will soon pass. Not so in the case of one who
is slow to anger and slow to be appeased. His anger may not flare often,
but is is much more distructive when it does surface (R. Matityahu Hayitzhari).
Some people are impetuous - easily angered and easily pacified.
Some people act more deliberately - they are slow to anger, but once angered
are not easily appeased.
One who is slow to anger - i.e., a deliberate person - yet
forgives quickly (an impetuous act), is obviously defying his nature and
is therefore called pious. One who is easily angered - i.e., and impetuous
person - yet does not forgive easily, is clearly a wicked person since
he defies his nature to act wickedly (Maharal).
An alternate version of the mishna reads: "Easy to
anger and easy to pacify -- his gain is offset by his loss; hard to anger
and hard to pacify -- his loss is compensated by his gain." Being
easy to anger and easy to pacify is worse than being hard to anger and
hard to pacify. For the first type is easily angered because he is easily
pacified -- he doesn't worry about becoming angry for he knows he will
soon be appeased. His gain is therefore offset by his loss, for one causes
the other. Furthermore, because he is easily pacified, he -- he doesn't
worry about becoming angry for he knows he will soon be appeased. His
gain is therefore offset by his loss, for one causes the other. Furthermore,
because he is easily pacified, he underestimates the severity of anger,
considering it only a minor imperfection. In contrast, one who is hard
to pacify understand that anger is a vice and strive to avoid it.
Rav
Yehuda Leib of Gur, the Sefas Emes. (2)
Mishnah
12
"There are four types of students:...Slow to grasp and
slow to forget....this is a good portion."
The Mishnah encourages
this student, who may feel disheartened, by saying that his advantage outweighs
his disadvantage. (Biurim)
Good portion. By recognizing that
his success is due to his "good portion" granted to him by God, this
student will not become arrogant.
(Biurim).
"Quick
to understand and slow to forget - this is a good portion" One
who has a portion of the Good, who cleaves to G-d, will be quick to understand
and slow to forget words of Torah. Rav Yisrael, the Maggid
of Koznitz (2)
Mishnah
13 "Four types of people give to charity….one who wants
others to give but will not give himself…"
Why does the
mishnah say there are four types of people who give to charity when this person
will not give?
Our Sages comment on Bereishis 1:5, "'And it was
evening' -these are the deeds of the wicked; 'and it was morning' - these are
the deeds of the righteous. I would not know which deed G-d preferred [so the
Torah stated in the previous verse], 'And G-d saw the light, that it was good'
- the deeds of the righteous are preferable" (Bereishit Rabbah 2:5). What
an astounding statement! Might we really think G-d prefers the deeds of the wicked?
This idea may be explained based on Koheles 2:13, "..wisdom is greater
than folly as light is greater than darkness." In Hebrew, "greater than"
literally means "greater from," or "greater because of." That
is, the advantage of light is recognizable only because of, or relative to, darkness.
So, too, wisdom is especially evident amid folly, righteousness amid wickedness,
pleasure amid pain, and knowledge amid ignorance.
In this sense, each
negative attribute becomes the "seat" of its opposite positive quality,
uplifting and emphasizing it. As a result, the negative attribute is also uplifted,
just as when a person lifts something, not only is the object raised up, but so
is his hand. This clarifies why G-d might theoretically prefer the deeds of the
wicked, for they are the "seat" of the deeds of the righteous. (Yet,
although the deeds of the wicked and the righteous together form this kind of
unit, they must be separated, just as G-d separated light from darkness [Bereishis
1:41].)
Thus, even one who gives no charity is included among the four
types of donors, for he is like a "seat" uplifting and emphasizing the
greatness of those who do give. The Ba'al Shem Tov (2)
Mishna 14 "One who 'does' but does not attend
[literally, "does not go"] is rewarded for his actions." Is
it possible to "do" but not to "go," that is, to perform mitzvos
without rising to greater spiritual heights? Such a person receives reward only
for his actions, for it must be that they are geared only toward receiving reward.
Were his thoughts pure and his intentions for the sake of Heaven, however, his
performance of mitzvos would indeed bring him greater spirituality. Rav
Dov Ber, the Maggid of Mezritch (2)
Mishna 15
"Ten miracles were done for our forefathers in the Temple...never
did a snake or scorpion do harm in Jerusalem…" (Avot 5:5)
Snakes and scorpions in the soul:
The letters of the word "Jerusalem", in Hebrew, "Yerushalayim",
allude to "consummate fear (of G-d)" - in Hebrew, "Yira
Shlema". The poison of a snake tends to cause high fever, while the
poison of a scorpion causes a person's temperature to drop so that he
feels very cold. Jerusalem binds and unites all of the Jewish people…
"Never did a snake or scorpion do harm in Jerusalem" - when
a person's fear of G-d is complete, there is no possibility of being attracted
to and ignited by worldly things (a snake's poison), nor cooled down in
spiritual matters (a scorpion's poison).
On the verse, "Jerusalem! Built as a city where everyone gathers
together" (Psalms 122:3), our Sages comment that Jerusalem binds
and unites all of the Jewish people, whereas regarding a snake the verse
states, "I will make hatred between you and the woman" (Gen.
3:15) - suggesting that a snake symbolizes the idea of dissension and
hatred.
"Never did a snake or scorpion do harm in Jerusalem" - in Jerusalem
which unites the Jewish people, there was no place for raging conflicts
symbolized by the hot poison of the snake, nor for separation between
man and man which comes about through coldness and aloofness, symbolized
by the cold poison of the scorpion.
Lubavitcher Rebbe (3)
"There are four types among those who sit before the Sages:…;
a strainer, which allows the wine to flow out and retains the sediment;..." A
strainer denotes a student who retains the secondary rather than the primary,
just like a strainer which allows the wine to pass through while collecting the
dregs. Such a student receives only the leftover scraps from his master - explanations,
events that took place and stories, which merely serve to make the learning spicy
- while forgetting the main content of his lessons. Such a student tends to neglect
the essence and depth of the halachah, while selecting the secondary, incorrect
reasoning. "…a sieve, which allows the flour-dust to pass through
and retains the fine flour.." Meal (solet) alludes to the secrets of
Torah, whereas flour (kemach) alludes to the plain meaning of the text. Not every
student is able to absorb the secrets of Torah. In order to avoid negative results,
a spiritual mentor or guide must sift things. He may retain the meal, while giving
the flour to his students. Midrash Shmuel (3)
Mishnah
16 "Any love that is conditional, will cease when the condition
upon which it depends vanishes. But if it is unconditional, it will never cease." Unconditional
love transcends reasoning and comprehension. It is of the essence of the soul
- for the essence of the soul loves, and longs to cleave to, the Infinite One,
blessed is He.
Kuntreis HaAvoda p.31 (3)
In truth, there are two aspects of the essential love which a Jew has for G-d.
One is of the aspect of the soul referred to as Chaya (there are five levels
of the soul possessed by every Jew. From lowest to highest they are - Nefesh,
Ruach, Neshamah, Chaya, Yechidah). The other is from the highest level of
soul - Yechidah. The former is compared to the love of two dear, faithful friends
(like David and Yonasan), whereas the second is comparable to the love of a father
and son. Whereas the first type of love can weaken, and can even become obscured
to such an extent that it needs to be aroused and renewed, the second type of
love can never be forgotten, and never weakens, even with the passage of months
and years. It appears that the author of the Mishnah deliberately quotes the example
of David and Yonasan to describe unconditional love, rather than the example of
a father and a son, because the former, being an expression of love from the level
of Chaya, is relevant for every Jew. However, the level of love pertaining to
the essence of the soul, Yechidah, is only relevant for a select few -
the heads and leaders of the Jewish people. Since Pirkei Avot gives instruction
in matters of middos chassidus which are appropriate for all Jews,
it mentions only the lesser type of love.
See
Sefer HaArachim, vol.1, p.241-4, 488; Biurim l'Pirkei Avot p.21 (3)
"Any love that is depended upon a specific consideration - when the
consideration vanishes, the love ceases; but if it is not dependent upon a specific
consideration - it will never cease." According to the "Avodat
Yisrael" our mishna is alluding to our love of G-d which should not be
contingent upon Him showering us with bountiful blessings. Such inferior form
of Love of G-d which is premised on material blessings could lead to a serious
weakening of our belief in Him, whenever our material expectations are not immediately
realized. On the contrary: our love of G-d should be unconditional and consequently
will never cease - regardless of our current fortunes. True love is not in any
way contingent upon gratification by the beloved of the whim of the suitor. Magidei
HaEmes (6) "What is conditional love? That of Amnon
for Tamar. And unconditional [love]? The love of David and Jonathan." (Av
5:16) "And Jonathan's soul was bound to the soul of David, and Jonathan
loved him like his own soul" (I Shmuel 18:1). The love of David and Jonathan
was an expression of the intrinsic love of the closest of friends, who love each
other as if they share the same soul. Just as a person loves his own soul (as
the source of his life) so he loves his friend. Toras Chaim, Shemos p.
363b; Sha'arei Teshuvah vol. 1, p. 55b (3) "Any love
that is conditional, will cease when the condition upon which it depends vanishes.
But if it is unconditional, it will never cease." Unconditional
love transcends reasoning and comprehension. It is of the essence of the soul
- for the essence of the soul loves, and longs to cleave to, the Infinite One,
blessed is He.
Kuntreis HaAvoda p.31 (3)
In truth, there are two aspects of the essential love which a Jew has for G-d.
One is of the aspect of the soul referred to as Chaya (there are five levels
of the soul possessed by every Jew. From lowest to highest they are - Nefesh,
Ruach, Neshamah, Chaya, Yechidah). The other is from the highest level of
soul - Yechidah. The former is compared to the love of two dear, faithful friends
(like David and Yonasan), whereas the second is comparable to the love of a father
and son. Whereas the first type of love can weaken, and can even become obscured
to such an extent that it needs to be aroused and renewed, the second type of
love can never be forgotten, and never weakens, even with the passage of months
and years. It appears that the author of the Mishnah deliberately quotes the example
of David and Yonasan to describe unconditional love, rather than the example of
a father and a son, because the former, being an expression of love from the level
of Chaya, is relevant for every Jew. However, the level of love pertaining to
the essence of the soul, Yechidah, is only relevant for a select few -
the heads and leaders of the Jewish people. Since Pirkei Avot gives instruction
in matters of middos chassidus which are appropriate for all Jews,
it mentions only the lesser type of love.
See
Sefer HaArachim, vol.1, p.241-4, 488; Biurim l'Pirkei Avot p.21 (3)
Mishna 17 "Any controversy
which is for the sake of Heaven will endure….." The Mishna
states that a controversy for the sake of Heaven will endure forever! It will
never be concluded, because each side of the controversy presents a different
viewpoint of the truth -- "both of them present the words of the Living G-d."
Hisva'aduyos 5744, vol. 1 p. 99 (3)
"Which is a Controversy for the Sake of Heaven?
The Controversy Between Hillel and Shammai" The Zohar explains
that the controversy between Hillel and Shammai stemmed from the fact that Shammai's
soul was characterized by the qulity of gevurah, might, while Hillel's was characterized
by the quality of chesed, kindness. These attributes are highlighted by several
examples in the Talmud which show Shammai as short-tempered and Hillel as gentle
and patient. For that reason, Hillel's opinions would generally be more lenient,
and Shammai's more stringent. Nevertheless, the difference of opinion between
Hillel and Shammai were not merely expressions of their personal natures; they
were "for the sake of Heaven." As proof, we find several instances in which Shammai
issued lenient rulings, and Hillel, more stringent ones. Because their study of
Torah was characterized by a selfless desire to discover G-d's truth, they rose
above their individual natures and at times displayed the opposite thrust. As
long as a person's divine service follows his natural tendencies, he cn never
be sure that his intent is to serve G-d; it is possible that his efforts, however
worthy, do not reflect a commitment above his individual nature. When, by contrast,
he is required to display tendencies that run contrary to his nature, it is clear
that he is being motivated by a commitment to G-d that transcends his personal
motives.
The Lubavitcher Rebbe (1)
"…Which controversy was not for the sake of
Heaven? The controversy of Korach and his assembly [Bamidbar 16]"
The mishna speaks not of the controversy of Korach and Moshe but of the
controversy within Korach's own faction, for such disunity is a sure sign
that a group is not acting for the sake of Heaven. In contrast, those
who are party to a controversy for the sake of Heaven are unified.
Rav Pinchas of Koretz (2)
The Mishna does not write that Korach and Aaron quarreled, only that
Korach and his faction quarreled. Korach and his band intended to demolish
supernal unity. He wanted to separate between "Shem" (malchut)
and "Shamayim" (tiferet). The result of this quarrel was that
Korach and his faction did not endure. Rather, Moses and Aaron endured,
for their intention was for the sake of Heaven, in order to bring about
supernal unity.
The Lubavitcher Rebbe (3)
Mihsnah
18 "Whenever a person causes the many to have merit, no sin
shall come through him…" This is not to say that such a person's
free will is taken away, and he will be prevented from sinning. The intent is
that since he endeavored to bring merit to many people, the positive influence
these efforts generates will prevent him from becoming involved in circumstances
which would cause him to sin accidentally or inadvertently. The Lubavitcher
Rebbe (1) If one sins without repenting, he is reincarnated and
given the chance to rectify his sin by not repeating it. However, one who inspires
the community simultaneously atones for his transgressions, so he need never be
tested by the opportunity to repeat them.
Rav Yitzchak Isaac of Komarna (2)
"Whoever influences the masses to become meritorious - no sin
will come via his hand" (Avot 5:18),
With help from Heaven we can understand that with what Rabbi Chaim Vital,
of blessed memory, wrote (in Shaar Ruach HaKodesh), "Know that in
the same way that through a person's pulse bodily sickness can be known
and recognized to healers of the physical being, so, too, could the holy
Ari diagnose sickness of the soul by feeling one's pulse…."
The secret of the verse "all in wisdom you have made" (Psalms
104:24), is that this "wisdom" spreads forth in the aspect of
the blood vessels, crucial to the vital energy of a person, which is the
aspect of the familiar types of pulse. For within these pulses are hidden
and enclothed the supernal life-force of the Ein Sof [Infinite One], Who
brings life to all of existence. Thus, all of a person's vital energy
depends upon the pulse, and all illnesses can be diagnosed therein. For
according to the degree of the transgression and sin that one makes, is
the deficiency of the aspect of this "light" and vital energy
within the pulse....
So we find that the transgressions that a person commits have an effect
on that person's pulse, and there they can be felt and recognized. All
this was known, with the help of Heaven, by the Talmudic Sages. The Mishna
says, "Whoever influences the masses to become meritorious - no sin
will come via his hand" (Avot 5:18), instead of saying "won't
sin", for this is to teach us that even if as a result of his own
free will a person sins, in any case his causing the masses to become
meritorious will protect him, and G d will forgive him immediately of
that particular sin. And right before a particular transgression begins
to have an effect on a person's hand, meaning the pulse, The Holy One,
blessed be He, forgives him immediately - before the sin is detectable
via his hand's pulse.
[Translated from the Bircat Avot of Rabbi Yosef Chaim of Bagdad by
Baruch Emanuel Erdstein for KabbalaOnline.org – see the article
there
for a much fuller Kabbalah explanation]
Mishnah 19
"…Those who have a good eye, a humble spirit, and a lowly
soul are disciples of Avraham our forefather…"
A good eye sees the exaltedness of the Creator, a humble spirit sees
his own shortcomings, and a lowly soul sees the inadequacy of his Divine
service.
Rav Yisrael, the Maggid of Koznitz (2)
"Those who have a good eye…are the disciples of our forefather
Avraham."
A
true disciple of Avraham ensures that his eyes (his outlook) and perspective remain
pure by shielding them from the lust and physical passions of This World. By contrast,
Bilam and his followers are always seeking means of satiating their physical passions.
Lev Simcha, Maggidei HaEmes (6)
"…possess a good eye…"
It is written, Let your eyes be in the field
that they are reaping (Ruth 2:9), which is to be explained with the verse, He
who has a good, generous eye will be blessed (Proverbs 22:9). The eye mystically
denotes wisdom; and in truth, looking is the lower level of wisdom, as he looks
and regards something, he brings blessing into that thing. For when he looks at
an object, he knows that object is as nothing before the blessed L-rd - meaning
that it is truly nought and nothing except for His Divinity which is manifest
within it….Without Him it is utterly nought - in keeping with the verse,
but what are we? (Ex. 16:7) Through this kind of look and regard, he draws down
supernal energy to that object from the divinity of the blessed L-rd. This is
the recondite sense of the verse, He who has a good, generous eye will be blessed
- he brings blessing to that object. The opposite is equally true. When
a person with an evil, ungenerous eye stares at the object and is impressed by
it, thinking, "How lovely (or handsome) that object is," he makes it
a matter of worth by itself. Thus he is a whisperer who separates away the Divine
Friend (Proverbs 16:28). For by his regard and stare, that object is cut off from
its root-source of energy - divinity. As it is known, such staring forms a "vessel",
and as a result, the "evil eye" prevails (may Heaven spare us).
Likkuty Amarim, citing the Baal Shem Tov (5)
Mishna 20
"Yehudah
Ben Tema said: '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.'"
On the verse in the Book of Job, "Instruct us from the beasts of the
earth; grant us wisdom from the birds of the heaven," the Talmud (Eruvin)
states that even were (heaven forbid) the Torah not to have been given, we could
learn the positive traits it teaches by meditating on the qualities with which
G-d endowed the animals. As the Baal Shem Tov teaches (Keter Shem Tov): "Everything
which a person sees or hears should serve as a lesson for him in his divine service."
When a person sees a beast or a bird - even a non-kosher species like a leopard
or an eagle - he should realize that the purpose is to teach him positive qualities
which he should employ in his divine service.
(The Lubavitcher Rebbe)
"Yehudah ben Temima says: Be…swift as
a deer.." Be as fleet-footed as a deer to escape temptation. Yosef
HaTzadik did not merely walk away from the importuning of Potiphar's wife, he
ran away, as it is written: "he fled, and went outside" (Gen. 39:12). Sfas
Emes (6) "Strong as a lion" When I was
young, the evil inclination came to me early one morning and said: "Naftali,
it's so early! It is not even morning! Sleep a little longer." But I was
quick to answer, "You are already up and at work but I should continue sleeping?
Go away and leave me alone!" Rav Naftali of Ropshitz
(2)
"The impudent to Gehinom"
Even to Gehinom,
the wicked go impudently, still confident that their way is correct. Rav
Menachem Mendel of Kotzsk (2)
"The impudent to Gehinom,
and the shamefaced to Gan Eden"
Concerning a sin, an act of Gehinom,
the wicked are impudent and unembarrassed to transgress. However, when it comes
to matters of Gan Eden, to the fulfillment of a mitzvah, they are suddenly too
shamefaced to act. Rav Baruch of Medziozh (2)
Mishnah 21 "Commensurate with the
painstaking effort is the reward" Question: Why shouldn't he say,
"Agra lefum Tza'ara" - "the reward is commensurate the the
pain" - which would emphasize that there is a reward for Torah and mitzvot? Answer:
In Aramaic the word "Fum" also means "mouth." 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
Heaven. Midrash Chachamim "…at
twenty pursuit of a livelihood…"
The Heavenly Court
does not punish a person for any sins committed before he turned twenty (Shabbos
89b). At age twenty, however, they begin to "pursue" him from Above.
Then he in turn must pursue and defeat his evil inclination.
Rav Avraham
Mordechai of Gur (2)
"..Delve and delve into it [the Torah],
for everything is in it;.."
The Torah is the blueprint for all
of creation. Understanding the depths of Torah therefore leads to comprehension
os all of creation (Maharal) Additionally: "Everything" meaning
all of Torah, "is in it" in every aspect of Torah. Every detail of Torah
contains a microcosm of the entire Torah (Biurim)
Mishnah 22 "At one hundred it is as if one were dead and
had departed and ceased connection with the world."
This represents
a crowning stage in personal development. On the verse "no man will see Me
and live," our Sages commented: "While alive one does not see, but when
dead one sees." At one hundred, a person can reach a level such that "it
is as if he were dead," i.e., he can attain that degree of perception of
G-dliness. Similarly, the expression "had departed and ceased connection
with the world" also has a positive connotation. It means the person has
risen above all worldly matters. His focus and concern are solely spiritual. The
Lubavitcher Rebbe (1) "…a hundred year old is as if
dead…" The hundred year old of whom the Mishnah speaks rises
to the level of the innermost aspect of the highest of all sefiros, Keser.
After a person has spent seventy years purifying his animal soul (seventy corresponding
to the seven emotional attributes of the soul, each of which has ten aspects),
he will be worthy of achieving his World to Come in this life. A hundred year
old is as if dead because he is worthy of seeing that which no one can see while
still alive, as mentioned above - "They do not see Me while they are alive,
but they will see Me in death." Or HaTorah Bereishis,
p. 220; Ma'amarim 5672 p. 59 (3) | 
