Ethics of the Fathers Study Guide PDF

Ethics of the Fathers (310) Unit 1- Introduction Unit 2- Chapter 1 Unit 3- Chapter 2 Unit 4- Chapter 3 Unit 5- Chapter 4 Unit 6- Chapter 5 Unit 7- Chapter 6 1 Unit 1- Introduction Atop Mount Sinai, over the course of forty days and nights, G‑d taught Moshe the entire T...

Ethics of the Fathers (310) Unit 1- Introduction Unit 2- Chapter 1 Unit 3- Chapter 2 Unit 4- Chapter 3 Unit 5- Chapter 4 Unit 6- Chapter 5 Unit 7- Chapter 6 1 Unit 1- Introduction Atop Mount Sinai, over the course of forty days and nights, G‑d taught Moshe the entire Torah. The Torah was a two-part study: the "Written Torah," transcribed in the Five Books of Moshe (and later extended to include all the 24 books of the Scriptures), and the "Oral Torah," a commentary on the Written Torah. The Oral Torah was orally transmitted from teacher to student for many generations. In the 2nd century CE, Rabbi Judah the Prince felt that the Oral Law would be forgotten unless it was transcribed. So, he compiled the basics into a six-part document called the Mishnah. The Mishnah contains 63 volumes (tractates) which discuss all areas of Jewish law: agriculture, holidays, civil law, family relations, sacrifices, ritual purity, and much more. One of the tractates, however, is completely devoted to Jewish morals, values and ethics. This tractate is called Avos—literally translated as "Fathers." It would seem that the appropriate name for this tractate would be one along the lines of its common English name, "Ethics." What is the connection between Avos, "Fathers," and a code of ethics and morals? Many reasons have been suggested for the curious name of this tractate. Here is a sampling: While ethical teachings are imperative for all to learn and implement, they are particularly important for parents and educators. Not only to learn them and teach them to the next generation, but to be role models of the behaviors taught in this tractate. Compressed in these six brief chapters is our entire moral code. "Fathers" can also be translated to mean "general principles"; principles that contain myriads of sub- lessons. The more we study its passages, the more messages we will uncover. The teachings expressed in this tractate are the "father" to — i.e. they must precede — all other Torah teachings. This is also the reason why it is customary to study Avot during the seven weeks of the Omer count: the teachings of this tractate are a necessary prerequisite to receiving the Torah on the holiday of 2  Shavuot. Teach someone an idea — no matter how lofty or holy that idea may be — while you have increased his or her knowledge, you have not effected a real change in that individual. If, however, you have successfully taught that person to be a mentsch, then you have transformed that person. You have "fathered" a new, refined human being. It is customary to study Pirkei Avos, Ethics of the Fathers, on the Shabbats between the holidays of Passover and Shavuot, the seven weeks of the Omer counting. Since Pirkei Avos only has five chapters, and there are six weeks between Passover and Shavuot, the sages appended a sixth chapter to its text. This chapter stems from the body of teachings formulated by sages of the Mishnaic era but not included in the Mishnah. Known as Kinyan Torah (“Acquiring Torah”), the sixth chapter of Pirkei Avos emphasizes the Torah’s immense value and the virtues inherent in its study, making it an appropriate study for the week directly before Shavuot. Every Shabbat, customarily after the afternoon Minchah prayers, we study one chapter. After the Jews left Egypt, they embarked on a period of self-refinement and character improvement. This was critical in order that they be worthy of receiving the Torah on Shavuot. While counting the Omer, we too try to perfect our character. To assist in achieving this goal, we study Avos, the tractate which is devoted to piety, humility, kindness and ethics. Many continue this chapter-a-week regimen throughout the summer months, until Rosh Hashanah. The summer is generally a time when people are more active, tend to vacation, and all too often relax their moral and religious standards. The chapter-a-week of Avos is meant to keep us spiritually strong and healthy, and prepared to face the moral challenges the summer months present. Pirkei Avos is one of the most prolifically elucidated Jewish texts, boasting a rich repository of commentaries accessible in several languages. Some of these works focus on analyzing the text, while others bring its lessons home with thought-provoking anecdotes and stories. Pirkei Avos may be ancient, but its teachings are as relevant and 3 meaningful today as when they were first imparted millennia ago. Before studying the weekly chapter of Pirkei Avos, it is customary to say the following paragraph from the Mishnah: Every Israelite has a share in the World to Come, as it is stated (Isaiah 60:21): "And your people are all righteous, they shall inherit the land forever. They are the branch of My planting, the work of My hand in which to take pride." As can be expected, many reasons have been given for the choice of this passage as preface to the weekly Ethics chapter. Here's one of them: Much of the tractate of Avos deals with interpersonal relationships. Greeting everyone with a smile, opening one's house to the poor, respecting peers, etc. This may be difficult sometimes, considering that our fellows sometimes appear to be far from perfect, or even decent. No matter the person's external appearance, "Every Israelite has a share in the World to Come..."This is why we preface the study with a statement regarding every individual’s inherent value. No matter the person's external appearance, "Every Israelite has a share in the World to Come," because "your people are all righteous." After studying the chapter, the following Mishnaic passage is customarily recited: Rabbi Chananiah ben Akashiah said: "The Holy One, blessed be He, wished to make the people of Israel meritorious; therefore, he gave them Torah and mitzvot in an abundant measure — as it is written (Isaiah 42:21): 'G‑d desired, for the sake of [Israel's] righteousness, to make the Torah great and glorious.'" The Hebrew word for "meritorious," lizakot, can also mean to "refine." As such, Rabbi Chananiah's statement can also mean that G‑d gave us the Torah in order to refine us. And for this purpose, He gave us a voluminous Torah and many mitzvot, as each mitzvah has the power to refine us in a unique way. Whereas all of Torah is intended to refine us, this tractate is the one most directly devoted to this endeavor. 4 Unit 2- Chapter 1 The first mishnah of Pirkei Avos summarizes the transmission of the Oral Torah: Moshe received the Torah at Mt. Sinai. He transmitted it to Joshua; Joshua transmitted it to the elders; the elders transmitted it to the prophets; and the prophets transmitted it to the Men of the Great Assembly. The subsequent mishnahs record the names of the transmitters of the Oral Torah after the Men of the Great Assembly, along with the ethical teachings of each one. Pirkei Avos thus depicts an unbroken chain of tradition from Moshe all the way to the sages of the Mishnah. MISHNA 1 “Moshe Received the Torah at Sinai” Pirkei Avos opens by telling us the source and transmission of all Torah wisdom. The ethics, philosophy and moral standards are not the products of human minds. They are not merely the pithy sayings of wise men who preceded us. The Mishnah reminds us that the ultimate source for all decency and morality is God and it can't exist in His absence. This Torah was received by Moshe at Sinai, and handed down generation by generation. But Moshe didn't just hear the Torah; he accepted it. He studied it, he experienced it, he adapted himself to it and grew to fulfill it. The Torah concept of learning is not about the accumulation of information and factoids. It is not about oohs and ahhs of elegant philosophical constructs. It's about hearing an idea, making it part of yourself, and changing your very nature to match your understanding of Truth. "Mesorah" implies handing something over in trust. We can't alter it or twist it to match our needs. We are responsible to hand it over exactly as it was received. Our Mishnah uses the word "Mesorah" at each of these junctures to reassure us that the Torah passed true and pure from teacher to student ― across these two great divides in our experience of G-d. “They said three things” The second step in understanding and teaching an idea is to identify its essence. The members of the Great Assembly said much more than three things, but they were able to distill the essence of their message into three fundamental principles. The Mishnah teaches us the bottom line for passing Torah on. 5  Be deliberate in judgement: The Mishnah wants us to decide based on reason, thought and consideration. Have many students: The ultimate purpose of learning is to make you independent and give you the tools needed to fulfill your mission in the world. A true teacher aspires to clearly communicate his ideas, principals and goals, and then get out of the students' way to enable them to function on their own. Make a fence for Torah: To ensure the success of any endeavor or system, it is necessary to insulate against failure. You want to minimize the likelihood of failure, and minimize the damage failure causes. MISHNA 2 “The world stands on three things: Torah, the service of G‑d, and deeds of kindness.” Our Mishnah is zeroing in on a fundamental truth about our place in the cosmos. We are not alone, and life is not ours alone. We live in a world where we are compelled to act, react and interact with others. We have three primary relationships in life. We have to learn to live with ourself, with God, and with others. The three fundamental ideas in this Mishna refer to these three relationships. MISHNA 3 “Do not be as slaves, who serve their master for the sake of reward. Rather, be as slaves who serve their master not for the sake of reward. And the fear of Heaven should be upon you.” G-d created human beings in order to give them good. Yet a "good" is only truly good if you earn it, and not if you are just accidentally associated with it. Each choice of good tends to refine the world, and brings the benefit of a closer relationship with G-d. Each rejection of good tends to corrupt the world and brings the distance from G-d. MISHNA 4 “Let your home be a meeting place for the wise; dust yourself in the soil of their feet, and drink thirstily of their words.” Learning hinges on three factors: 1) It has to surround you and fill your life 2) you can't be too haughty to listen or too shy to mix it up 6 3) you have to want it MISHNA 5 “Let your home be open wide to the multitudes. Let the poor be like children of your home.” The essence of kindness is to focus on another soul, to desire completeness and consistency for him, and to strive to provide it. To be kind you have to learn to look at another human being. Understand where he is hurting, lacking or incomplete ― and endeavor to fill that hole. MISHNA 6 "Make for yourself a teacher; acquire a friend; and judge every person favorably." The challenge in life is to find the objective truth and stick to it. The first step is to admit that you are not objective by yourself. By having a teacher, you have someone who can help you see what you are blind to. Sometimes only a friend can save us from falling when we find ourselves teetering on the "very narrow bridge." Even though each of us has our faults, the trick is to look at each person as an aggregate whole: a combination of good and bad, success and failure, who are, in the final analysis, decent human beings dealing with their life struggles just like you are. MISHNA 7 “Distance yourself from a bad neighbor, do not cleave to a wicked person” What is the difference between a ``bad neighbor'' and a ``wicked person''? A ``bad neighbor'' means just that: not a bad person, but one whose proximity to yourself is detrimental to you. A ``wicked person'' is not necessarily a bad neighbor if he is not in the position to influence you. On the contrary, befriend him, draw him close and help him improve himself, all the while taking care not to cleave to him and emulate his ways. MISHNA 8 “When sitting in judgement, do not act as a counselor-at-law. When the litigants stand before you, consider them both guilty; and when they leave your courtroom, having accepted the judgement, regard them as equally righteous.” 7 Someone who has presumptions of right and wrong - which any good judge should have - will always feel the urge to nudge the innocent in the direction of their innocence. A judge, though, needs to be entirely subservient to the law and its judicial process. Therefore, he can never try to nudge anyone in any direction. MISHNA 9 “Increasingly cross-examine the witnesses. Be careful with your words, lest they learn from them how to lie.” The first statement is self-explanatory. The second statement means that the judge should be careful while examining the witnesses, lest he inadvertently teach them how to help one side win the case. MISHNA 10 “Love work, loath mastery over others, and avoid intimacy with the government.” The Mishna teaches us that every person should work, for idleness may lead a person into depression and perhaps even into licentiousness. A person should not seek positions of superiority over others. Although society does need leaders, such leadership can take its toll on a person. It is also dangerous to the person’s own proper behavior, for often times people in leadership abuse their positions. MISHNA 11 “Sages, be careful with your words. For you may be exiled to a place inhabited by evil elements.” This teaching deals with the accountability of the Sage, one who is responsible for continuing the tradition and teaching the world the proper interpretation of Scripture. This is a warning to the Sages to be careful with their words, to make them clear so that their students will not misunderstand their intention. MISHNA 12 “Hillel would say: Be of the disciples of Aaron—a lover of peace, a pursuer of peace, one who loves the creatures and draws them close to Torah.” 8 Aaron brought peace between Jews who were at odds with each other. A lesson that Jews have learned throughout history, and that they continue to learn today, is that when peace reigns between them, even if they worship idols, they can have their independence. And when Jews fight with one another, no matter how many commandments they keep, they are easily conquered. MISHNA 13 “One who advances his name, destroys his name. One who does not increase, diminishes. One who does not learn is deserving of death. And one who makes personal use of the crown of Torah shall perish.” Although there are four separate statements in this Mishna, they can all be summarized as saying two things: a person must always study, but he should be careful not to use his learning for his own grandeur. A person who tries to make his name, meaning his reputation great, will eventually lose his good name. One who seeks his own honor, will have honor elude his grip. MISHNA 14 “If I am not for myself, who is for me? And if I am only for myself, what am I? And if not now, when?” The first statement tells us a person must work in this world to acquire his own merits, for no one else can do this on his behalf. The second statement balances out the first. Although a person must be concerned for himself, his responsibilities do not end there. One who does only for himself does not contribute to his people and to the world. He is not important, for when he passes away, no one else will be affected. Finally, the third statement, if a person puts off his responsibilities, when will he find time to carry them out. MISHNA 15 “Shammai would say: Make your Torah study a permanent fixture of your life. Say little and do much. And receive every man with a pleasant countenance.” One should not study only in his spare time, when he finds a free moment, but set aside 9 fixed times to learn, and make them the focal point of his life. Despite Shammai’s reputation for being severe, his teaching does not laud such qualities, but rather Shammai emphasizes that one should act pleasantly to others. MISHNA 16 “Rabban Gamliel would say: Assume for yourself a master; stay away from doubt; and do not accustom yourself to tithe by estimation.” “Stay away from doubt” means that if a person should be confronted by a doubtful halachic case, for instance he doesn’t know whether something is pure or impure, he should not decide for himself, but rather he should ask a higher authority, a rabbi whose knowledge is greater. And continuing the theme of staying away from doubt, Rabban Gamaliel teaches that one should not tithe by estimate, but rather should make sure that his tithes are precise, as well as the last statement, that a person should not make any halachic decisions by guesswork. MISHNA 17 “All my life I have been raised among the wise, and I have found nothing better for the body than silence. The essential thing is not study, but deed. And one who speaks excessively brings on sin.” All of these statements have a common element. A person should say little and do much. MISHNA 18 “On three things is the world sustained: law, truth and peace.” Our Mishna teaches three things that without which the world could stand but the political/societal structure would fall apart. Without justice, truth and peace, the world would be anarchical and full of danger. 10 Unit 3- Chapter 2 MISHNA 1 “Which is the right path for man to choose for himself? Whatever is harmonious for the one who does it, and harmonious for mankind. Be as careful with a minor mitzvah as with a major one, for you do not know the rewards of the mitzvot. Consider the cost of a Mitzva against its rewards, and the rewards of a transgression against its cost. Contemplate three things, and you will not come to the hands of transgression: Know what is above from you: a seeing eye, a listening ear, and all your deeds being inscribed in a book.” All of these statements deal in one way or another with the reward that one receives for one’s good deeds and the punishments for transgressions. It is dealing with the question, how does a person choose a path in life based on the rewards and losses that may come to him through choosing this path. MISHNA 2 “Beautiful is the study of Torah with the way of the world, for the toil of them both causes sin to be forgotten. Ultimately, all Torah study that is not accompanied with work is destined to cease and to cause sin.” A person who only studies and does not work, will in the end not even be able to reap the rewards of his study. A person must somehow earn his daily bread. Furthermore, such a lifestyle will ultimately lead to sin. MISHNA 3 “Be careful with the government, for they befriend a person only for their own needs. They appear to be friends when it is beneficial to them, but they do not stand by a person at the time of his distress.” One need not avoid all positions of leadership, only those that are not for the sake of Heaven. It is impossible to totally avoid the ruling authorities, but one should at least be 11 careful, for they only look out for their own interest. MISHNA 4 “Make that His will should be your will, so that He should make your will to be as His will. Nullify your will before His will, so that He should nullify the will of others before your will.” A person should do God’s will with such fervor that it is as if it is his own will. In that way the will of a person will be done for him by G-d. MISHNA 5 “A boor cannot be sin-fearing, an ignoramus cannot be pious, a bashful one cannot learn, a short-tempered person cannot teach, nor does anyone who does much business grow wise. In a place where there are no men, strive to be a man.” A boor is not sin-fearing: a “boor” is one who is not learned at all and has no or moral virtue. However, he is not inherently evil. Since he does not have any intellectual capacity, he does not know what are virtues and what are vices. An “ignoramus” is one who has not learned Torah. This type of person can have fear of sin, because he is able to distinguish wrong from right. However, he cannot be pious. A person who is too timid to admit to what he doesn’t know cannot learn. A person who spends all of his life engaged in business, will not have the requisite time to acquire wisdom. Rather a person must strike a balance between his work and his learning. MISHNA 6 “He saw a skull floating upon the water. Said he to it: Because you drowned others, you were drowned; and those who drowned you, will themselves be drowned.” This Mishna expresses the deep faith in the ultimate justice of the world. In the end everyone receives not only a punishment for their crimes, but the exact punishment that fits their crimes. MISHNA 7 “One who increases flesh, increases worms; one who increases possessions, increases worry; one who increases wives, increases witchcraft; one who increases maidservants, increases 12 promiscuity; one who increases man-servants, increases thievery; one who increases Torah, increases life; one who increases study, increases wisdom; one who increases counsel, increases understanding; one who increases charity, increases peace. One who acquires a good name, acquired it for himself; one who acquires the words of Torah, has acquired life in the World to Come.” The fat accumulated through wealth only turns into food for the worms when the body is buried. A rich person may have more property, but that property is accompanied by more worries over its preservation. Throughout rabbinic literature, female slaves are considered to have lax sexual morality. Although the possession of many female slaves may be a sign of wealth, the more one has, the more likely that they will lead him into temptation and lewdness. Male slaves were often not trusted. Some slaves became slaves because they were sold to pay off debts incurred while robbing others. Torah prolongs a man’s days in this world and in the world to come. In order to gain wisdom a disciple needs to join a group of scholars. A person who wishes to truly understand, must ask advice and counsel of those who know more than he. The best way to bring peace in the world was to strive for economic justice through charity. Unlike the material possessions, a good name is considered to be of great value. Even greater than a good name, is the knowledge of Torah, which goes with a person even into the next world. MISHNA 8 “If you have learned much Torah, do not take credit for yourself, for it is for this that you have been formed.” A person should not take credit for himself for learning Torah, but rather should realize that the study of Torah is the purpose of his creation. MISHNA 9 “Rabban Yochanan the son of Zakkai had five disciples: Rabbi Eliezer the son of Hurkenus, Rabbi Joshua the son of Chananya, Rabbi Yossei the Kohen, Rabbi Shimon the son of 13 Nethanel, and Rabbi Elazar the son of Arach. He would recount their praises: Rabbi Eliezer the son of Hurkenus is a cemented cistern that loses not a drop; Rabbi Joshua the son of Chananya---fortunate is she who gave birth to him; Rabbi Yossei the Kohen---a chassid (pious one); Rabbi Shimon the son of Nethanel fears sin; Rabbi Elazar ben Arach is as an ever-increasing wellspring.” Rabban Yohanan ben Zakai lists the qualities of each of his five students., to show that each student a person has brings his own virtues to the classroom that everyone can learn from. MISHNA 10 “Go and see which is the best trait for a person to acquire. Said Rabbi Eliezer: A good eye. Said Rabbi Joshua: A good friend. Said Rabbi Yossei: A good neighbor. Said Rabbi Shimon: To see what is born out of one’s actions. Said Rabbi Elazar: A good heart.” The question that Rabban Yohanan asks his students is what is the best quality that a person can acquire to lead himself to righteousness. Rabbi Eliezer said, a good eye: this refers to a person who does not begrudge his fellow his good fortune. He is satisfied with what he has and he is not constantly “eyeing” what others have. Rabbi Joshua said, a good companion: the ability to befriend a fellow human being teaches a person to be compassion and caring for all of humanity. Rabbi Yose said, a good neighbor: A person must make himself a good neighbor. Although he can be a neighbor to only a small number of people, if everyone would strive to be a good neighbor, the world would be a much-improved place. MISHNA 11 “An evil eye, the evil inclination, and the hatred of one's fellows, drive a person from the world.” One who has an “evil eye” is one who is constantly begrudging others what they have. One who loses control over his “evil inclination” is one who follows all of his base instincts and has no control over himself. “Hatred of one’s fellows” means that he hates others for no reason. 14 MISHNA 12 “The property of your fellow should be as precious to you as your own. Perfect yourself for the study of Torah, for it is not an inheritance to you. And all your deeds should be for the sake of Heaven.” A person should take care of his fellows’ property as it were his own. This principle is learned from the Torah which teaches that one has a responsibility to return lost objects to their rightful owners. A person is not born “fated” to be a Torah scholar, or indeed anything else. Rather a person works to shape his future; he must prepare himself for all that he will do in life. First and foremost, he must prepare himself to study Torah. Even ordinary actions that a person does, such as eating, drinking, sitting down, getting up, walking, lying down, conversation and all bodily needs, should be done in such a way that serves God. All things that one does should lead to the improvement of his relationship to God and of his moral character. MISHNA 13 “Be meticulous with the reading of the Shema and with prayer. When you pray, do not make your prayers routine, but [an entreaty of] mercy and a supplication before the Almighty. And do not be wicked in your own eyes.” A person should be careful to say these things the correct number of times and at the right time of day. And when you pray, do not make your prayer something automatic, but a plea for compassion before God. One must be careful to recite prayers at the correct times, but prayer can nevertheless not become automatic. It must be a genuine plea for compassion before God, and not a mere recital of words that someone else composed. MISHNA 14 “Be diligent in the study of Torah. Know what to answer a heretic. And know before whom you toil, and who is your employer who will repay you the reward of your labors.” Diligence can either mean quick and energetic or it can mean regularity and faithful attendance. One should know the Torah well enough to be able to engage in a debate with a heretic. A Jew must have faith in the ultimate reward and punishment for his actions. 15 MISHNA 15 “The day is short, the work is much, the workers are lazy, the reward is great, and the Master is pressing.” There is never enough time, because our lives are so short. There is so much Torah to be learned and relearned that a person could never truly learn it all in his lifetime. The laborers are indolent and put off the study of Torah and instead engage themselves in other matters. MISHNA 16 “It is not incumbent upon you to finish the task, but neither are you free to absolve yourself from it. If you have learned much Torah, you will be greatly rewarded, and your employer is trustworthy to pay you the reward of your labors. And know, that the reward of the righteous is in the World to Come.” It is not our duty to “finish” the study of Torah, but only to push ourselves to continue in this endeavor. A person must engage in study to the best of his abilities. A person who fulfills the commandments and studies Torah as he is commanded to do and yet does not receive a reward should not despair and lose faith in God, for the reward is not received in this lifetime. Unit 4- Chapter 3 16 MISHNA 1 “Akabyah ben Mahalalel said: mark well three things and you will not come into the power of sin: Know from where you come, and where you are going, and before whom you are destined to give an account and reckoning. From where do you come? From a putrid drop. Where are you going? To a place of dust, of worm and of maggot. Before whom you are destined to give an account and reckoning? Before the King of the kings of kings, the Holy One, blessed be he.” Akabyah ben Mahalalel teaches a strategy whereby a person can avoid the clutches of sin: A person should first of all remember his humble origins, a drop of semen. Where are you going? To a place of dust, of worm and of maggot: remembering that the end of all human beings is the same, and that in the end we will all go to our graves, keeps a person humble and prevents him from greedily seeking material gain. And when he contemplates the majesty of the Commander, he will come to obey His commandments. MISHNA 2 “Pray for the welfare of the government, for were it not for the fear it inspires, every man would swallow his neighbor alive.” One should pray for the welfare of the government, even a non-Jewish government. For without government anarchy reins, and people could not peacefully pursue their course of life. MISHNA 3 “If three have eaten at one table and have not spoken there words of Torah, it as if they had eaten sacrifices to the dead…. but if three have eaten at one table, and have spoken there words of Torah, it as if they had eaten at the table of the Almighty.” Sometimes a normal table can become an altar. This is so when the meal has been accompanied by the study of Torah. MISHNA 4 “One who wakes up at night, or walks on the way alone and turns his heart to idle matters, behold, this man is mortally guilty.” These times are golden opportunities to think about Torah. One who wastes his time thinking about idle matters when he could be learning Torah is, at least metaphorically speaking, mortally guilty. 17 MISHNA 5 “Whoever takes upon himself the yoke of the Torah, they remove from him the yoke of government and the yoke of worldly concerns, and whoever breaks off from himself the yoke of the Torah, they place upon him the yoke of government and the yoke of worldly concerns.” One who takes upon himself the yoke of Torah, meaning he spends all of his time studying Torah, is not liable to pay taxes to the government, nor must he worry about earning a living for the Jewish community will make sure that he and his family are provided for. Since Torah is such a high value to the Jewish community, the Jewish people are willing to relieve of their economic burdens if they wish to study Torah full time. MISHNA 6 “When ten sit together and occupy themselves with Torah, the Shechinah abides among them…How do we know that the same is true even of one? As it is said: “In every place where I cause my name to be mentioned I will come unto you and bless you” G-d will cause his presence to be with even a singular person who “mentions” His name by studying Torah. MISHNA 7 “If one is studying while walking on the road and interrupts his study and says, “how fine is this tree!” or “how fine is this newly ploughed field!” scripture accounts it to him as if he was mortally guilty.” Studying Torah is so important in the eyes of the rabbis that one must allow no distractions, even something as innocent as a tree or field. MISHNA 8 “Whoever forgets one word of his study, scripture accounts it to him as if he were mortally guilty.” One who forgets his learning is in some ways worse than one who has never learned, because the one who forgets had knowledge at one point but was careless in its preservation. However, only one who forgets out of negligence or on purpose neglects his study is mortally guilty. MISHNA 9 “Anyone whose fear of sin precedes his wisdom, his wisdom is enduring, but anyone whose 18 wisdom precedes his fear of sin, his wisdom is not enduring.” A person who does not fear sin before he begins learning Torah, will not have his learning endure. In other words, his fear of sin must be what leads him to study and not his study lead him to fear of sin. MISHNA 10 “One with whom men are pleased, God is pleased.But anyone from whom men are displeased, God is displeased.” G-d’s approval or disapproval with a person is dependent upon the way that person acts with other human beings. If the person helps his fellow neighbor and performs acts of charity and loving kindness, not only are people pleased with him, but G-d is as well. MISHNA 11 “Rabbi Elazar of Modiin said: one who profanes sacred things, and one who despises the festivals, and one who causes his fellow’s face to blush in public, and one who annuls the covenant of our father Abraham, may he rest in peace, and he who is contemptuous towards the Torah, even though he has to his credit [knowledge of the] Torah and good deeds, he has not a share in the world to come.” Rabbi Elazar lists five sins that cause a person to lose a share in the world to come. He does not speak of transgressions that come about as a result of an overpowering evil impulse, such as eating forbidden foods or performing forbidden acts. Many of these are connected somehow to heresy. MISHNA 12 “Be suppliant to a superior, submissive under compulsory service, and receive every man happily.” Be suppliant to a superior: When one stands in the presence of a superior, he should consider himself inferior and serve him as he requests. Submissive under compulsory service: If a person is called up by the government for compulsory service he should not resist. MISHNA 13 “Merriment and frivolity accustom one to sexual licentiousness; Tradition is a fence to the Torah; Tithes a fence to wealth, Vows are a fence to abstinence; A fence to wisdom is silence.” Merriment and frivolity accustom one to sexual licentiousness: One who acts with 19 frivolity and is merry in the company of the opposite sex may eventually have a prohibited relationship with them. Tradition is a fence to the Torah: This refers to the comments which were added to the text of Biblical books, and are meant to explain how the words are sometimes read in a manner different from the way that they are spelled. These comments act as a fence in the sense that they prevent misinterpretation of the Torah. Tithes a fence to wealth: By properly tithing one’s produce one can ensure that he will grow rich. Vows a fence to abstinence: By taking vows a person can prevent himself from engaging in forbidden desires. A fence to wisdom is silence: One who tends to keep quiet will always at least seem wiser than one who can’t keep quiet. MISHNA 14 “Beloved is man for he was created in the image of G-d” All of humanity was created in the image of G-d and that G-d actually tells human beings that they are created in His image. In essence, this may be one of the Torahs clearest statements as to the nature of G-d; man was created in His image, and perhaps we could say that by seeing and understanding other human beings we actually see a reflection of G-d. MISHNA 15 “Everything is foreseen yet freedom of choice is granted, and the world is judged with goodness; and everything is in accordance with the preponderance of works.” Everything is foreseen yet freedom of choice is granted: Since G-d is all-powerful, G-d must know everything, including the future. However, our actions were totally due to fate, we would not be morally responsible for our actions. In order to hold ourselves responsible for what we do, we must assume that we have free choice. The world is judged with goodness: If human beings have choice, then they are responsible for their choices, and at the end of the day, most of us don’t stack up to what we should be. Therefore, G-d allows repentance to remedy our submissions to the evil inclination. Everything is in accordance with the preponderance of works: A person is judged based on the majority of that person’s actions. MISHNA 16 “Everything is given against a pledge, and a net is spread out over all the living; the store is open and the storekeeper allows credit, but the ledger is open and the hand writes, and whoever wishes to borrow may come and borrow; but the collectors go round regularly 20 every day and exact dues from man, either with his consent or without his consent ,and they have that on which they [can] rely [in their claims], seeing that the judgment is a righteous judgment, and everything is prepared for the banquet.” Everything is given against a pledge: Everything that a person receives in this world is given against a pledge that may be exacted from him in the future. This means that everyone will have to pay eventually for their sins. A net is spread out over all the living: There is no escaping from G-d’s power. G-d sees all of the deeds of man and will eventually exact payment for them. The store is open and the storekeeper allows credit: A person can take what he wishes in this world, and even take it temporarily without paying. G-d does not punish sinners immediately, but rather extends them credit, hoping that eventually they will return to righteousness. The ledger is open and the hand writes: Although G-d is merciful, this is not the same as forgetting or ignoring man’s deeds. MISHNA 17 “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.” The Torah requires every one of us to have a balance in our lives. Everything, in a certain sense, is paired and, somewhat, dependent on its pair. MISHNA 18 “The laws of mixed bird offerings and the key to the calculations of menstruation days these, these are the body of the halachah. The calculation of the equinoxes and gematria are the desserts of wisdom.” This Mishna is a guide to a person in his course of study. The first thing a person should learn is Torah. The two areas of Torah learning that he mentions are representative of some of the most difficult subjects in the learning of Torah. A person should first learn Torah so well, that he is able to master even tractates Kinnim and Niddah. Afterwards, when he has completely mastered even in these subjects, a person should turn his attention to science and mathematics, represented here by astronomy and geometry 21 Unit 5- Chapter 4 MISHNA 1 “Who is wise? He who learns from every man…Who is mighty? He who subdues his [evil] inclination…Who is rich? He who rejoices in his lot…Who is he that is honored? He who honors his fellow human beings.” Wise: A person who is ready to learn from anyone will not reject the things he learns from other people just because they do not have high social or economic standing. Mighty: The most difficult thing to conquer is not others or even great armies, but our own inclination to do wrong things. One who has control over this inclination is truly mighty. Wealthy: Wealth is not measured by how much money one has in the bank account, but by how satisfied one is with what one has. Honored: One who honors others is really bringing honor to himself. MISHNA 2 “Be quick in performing a minor commandment as in the case of a major one, and flee from transgression, for one commandment leads to another commandment, and transgression leads to another transgression, for the reward for performing a commandment is another commandment and the reward for committing a transgression is a transgression.” A person should be as careful in the performance of what seem in his eyes to be minor commandments as he is in the performance of what seem in his eyes to be major commandments. The performance of one commandment awakens a person to perform other commandments as well, an vice versa regarding a sin. In essence, the performance of the commandments is a reward in and of itself. The same is true with the opposite. One who sins will be punished by performing another sin. Once he is accustomed to sinning, his life will deteriorate into a life full of sin. The punishment is then, in essence, a direct result of what he does, in other words his sinful life is a punishment for his sins. 22 MISHNA 3 “Do not despise any man, and do not discriminate against anything, for there is no man that has not his hour, and there is no thing that has not its place.” Every person has worth, just by the mere fact that humans were created in the image of G-d. Since all humans are created in the image of G-d, a person should despise no man, for doing so would be like despising G-d. Even someone who seems to be worthless and a total detriment to society has his hour and his place. One never knows when that hour or place might come. MISHNA 4 “Be exceeding humble spirit, for the end of man is the worm…whoever profanes the name of heaven in secret, he shall be punished in the open. Unwittingly or wittingly, it is all one in profaning the name.” Usually, a person should take the middle path and not be “exceedingly” anything. However, with humility one can be even exceedingly humble. For in the end all men end up in the ground, serving as food for worms. Since profaning G-d’s name is such a great crime, one that can lead to other people committing even more sins, the punishment is meted out even to one who unwittingly profanes G-d’s name. MISHNA 5 “He who learns in order to teach, it is granted to him to study and to teach; But he who learns in order to practice, it is granted to him to learn and to teach and to practice.” Although one who learns Torah only in order to teach is not really learning for “the sake of heaven”, he is nevertheless rewarded by G-d, by having the opportunity to learn and teach. However, one who learns in order to practice, which is an even higher commitment, is rewarded by even having the opportunity to practice the commandments. MISHNA 6 “Whoever honors the Torah is himself honored by others, and whoever dishonors the Torah is himself dishonored by others.” 23 Honoring the Torah means to honor its commandments and to perform them eagerly, as well as acting in a moral manner when performing the commandments. MISHNA 7 “He who refrains himself from judgment, rids himself of enmity, robbery and false swearing; But he whose heart is presumptuous in giving a judicial decision, is foolish, wicked and arrogant.” A good judge is not “presumptuous”, in other words he carefully weighs his decisions, and makes sure he knows all of the facts and all of the laws before he renders his decision. One who does not do so is foolish, for he thinks that he is smarter than he really is, wicked, for he recklessly renders decisions, and arrogant, for he assumes that he will not make a mistake. MISHNA 8 “Judge not alone, for none may judge alone save one. And say not “accept my view”, for they are free but not you.” The Torah does permit an expert judge to judge alone, for only G-d can truly judge alone. MISHNA 9 “Whoever fulfills the Torah out of a state of poverty, his end will be to fulfill it out of a state of wealth; And whoever discards the torah out of a state of wealth, his end will be to discard it out of a state of poverty.” One who studies Torah despite his poverty and despite the fact that he could earn more money if he worked more, will eventually be rewarded with wealth. In contrast, one who neglects the study of Torah because he is so busy trying to earn more money, will eventually lose his wealth. MISHNA 10 “Engage but little in business, and busy yourself with the Torah.” The Mishna is referring to one who feels he can dictate how much money he will make by 24 working extra long hours, thereby taking him away from Torah study. One must believe that it is G-d alone who decides how much one will make from his business, therefore he should do as little as possible and focus on learning G-d’s Torah. MISHNA 11 “Every gathering that is for the sake of Heaven, will endure; that is not for the sake of Heaven, will not endure.” Anything that is not done for the sake Heaven, in essence, has no real place in this world. Therefore, it will not endure as a real and substantial entity in the world. MISHNA 12 “Let the honor of your student be as dear to you as your own, and the honor of your colleague as the reverence for your teacher, and the reverence for your teacher as the reverence of heaven.” This statement ranks the honor that a person would customarily give to others, and says that in each case one should give even more honor than is expected. MISHNA 13 ”Be careful in study, for an error in study counts as deliberate sin.” The study of Torah is one in which the one studying compares different traditions and strives to learn the matter deeply, its reasons and its details, all in order to know what the correct halachah should be. One who errs in this type of learning, and therefore makes an incorrect halakhic ruling, is considered as if he did so intentionally, and therefore has intentionally caused someone else to sin. MISHNA 14 “Go as a [voluntary] exile to a place of Torah and say not that it will come after you, for [it is] your fellow [student]s who will make it permanent in your hand and “and lean not upon your own understanding” One should leave one’s home and search out someone with whom to learn Torah, for one cannot learn Torah on one’s own. 25 MISHNA 15 “It is not in our hands [to explain the reason] either of the security of the wicked, or even of the afflictions of the righteous…Upon meeting people, be the first to extend greetings; And be a tail unto lions, and not a head unto foxes.” Upon meeting people, be the first to extend greetings: When relating to others we should always try to be the first to wish them well, even, and perhaps especially, to those that we consider to be below our social status. MISHNA 16 “This world is like a vestibule before the world to come; prepare yourself in the vestibule, so that you may enter the banquet hall.” The world in which we live is merely a vestibule in preparation for the main meal, that is the world to come. A person must perform good deeds in this world, in order to ensure himself a place in the world to come. MISHNA 17 “More precious is one hour in repentance and good deeds in this world, than all the life of the world to come; and more precious is one hour of the tranquility of the world to come, than all the life of this world.” In this world one has a chance to perform good deeds and to repent and thereby earn a greater reward in the world to come, which is where all rewards are meted out. In the world to come, it is too late to repent. Actions are not truly categorically possible in the world to come. The Mishna finishes by emphasizing how peaceful and tranquil is the World to Come. One hour in the world to come is worth more than all of the physical pleasures one could ever find in this world. MISHNA 18 “Do not try to appease your friend during his hour of anger; Nor comfort him at the hour while his dead still lies before him; Nor question him at the hour of his vow; Nor strive to see him in the hour of his disgrace.” Appeasing a friend while he is still angry is not going to be effective, nor will trying to 26 offer comfort to a mourner before he has buried his dead, nor question him at the time of his vow. MISHNA 19 “If your enemy falls, do not exult; if he trips, let your heart not rejoice, lest the Lord see it and be displeased, and avert his wrath from you” One should not rejoice at the fall of one’s enemy and that if one does G-d’s wrath will be placed upon the one rejoicing. MISHNA 20 “He who learns when a child, to what is he compared? To ink written upon a new writing sheet. And he who learns when an old man, to what is he compared? To ink written on a rubbed writing sheet.” A young person is like a blank slate upon which things may be written clearly and read easily by others. However, an old person is like a piece of paper previously written upon and then erased. Subsequent writing on this paper will not be clear. MISHNA 21 “Envy, lust and [the desire for] honor put a man out of the world.” An evil eye causes a person to be envious, lustfulness comes from the evil inclination and hatred for humankind stems from an overwhelming desire to rise above everyone else, hence a pursuit of honor. These things “put a man out of the world”, meaning they interfere with his ability to function in this world and they cause him to lose entrance into the world to come. MISHNA 22 “The ones who were born are to die, and the ones who have died are to be brought to life, and the ones brought to life are to be judged; So that one may know, make known and have the knowledge that He is God, He is the designer, He is the creator, He is the discerner, He is the judge, He the witness, He the complainant, and that He will summon to judgment. Blessed be He, before Whom there is no iniquity, nor forgetting, nor respect of persons, nor taking of bribes, for all is His. And know that all is according to the reckoning. And let not 27 your impulse assure thee that the grave is a place of refuge for you; for against your will were you formed, against your will were you born, against your will you live, against your will you will die, and against your will you will give an account and reckoning before the King of the kings of kings, the Holy One, blessed be He.” In this long Mishnah, we learn about the certainty of the judgment day to come. In the beginning of the Mishnah, it goes through the stages in human existence, from birth to death to resurrection on judgment day. A person should know, tell others and let the whole world know that there is one G-d responsible for all this. The same G-d that created us will eventually act as our judge, witness and complainant. [Today we would say that He is the judge, jury and executioner.] Next, it reminds us that G-d is not like human judges, who can be bribed, nor is it possible that He will forget or somehow pervert justice. Everyone will receive his fair due. There is indeed no way to bribe G-d, for in the end, all of the world belongs to G-d. All of our deeds count at the time of judgment. One should not fool himself into thinking that the grave will be a place where one can escape the consequences of one’s life, for just as humans were created and will die without their consent, so too will they eventually be judged without their consent. Unit 6- Chapter 5 MISHNA 1 “With ten utterances the world was created. And what does this teach, for surely it could have been created with one utterance? But this was so in order to punish the wicked who destroy the world that was created with ten utterances, and to give a good reward to the righteous who maintain the world that was created with ten utterances.” G-d could have created the world with one utterance, but He took more effort in His creation in order to teach human beings their awesome responsibility in being stewards over the world. The wicked who ruin the world are ruining something that took G-d ten utterances to create and therefore their crime is greater. The opposite is true for the righteous, who preserve the “ten-utterance” world, and are therefore greatly rewarded for their actions. 28 MISHNA 2 “There were ten generations from Adam to Noah, in order to make known what long- suffering is His; for all those generations kept on provoking Him, until He brought upon them the waters of the flood.” Although all of the generations between Adam and Noah were evil, G-d did not destroy them immediately. He put up with their provocation until the tenth generation, when He decided to destroy the world with a flood. In G-d’s long-suffering we can learn a lesson of patience and forgiveness. Even though in the end G-d did decide to destroy the world, He did not do so immediately, but gave the world a chance to repent. MISHNA 3 “With ten trials was Abraham, our father, tried, and he withstood them all; to make known how great was the love of Abraham, our father.” There’s a connection between Abraham’s trials and the ten utterances, with which the world was created. Abraham was tried with ten trials and withstood them all, thereby proving that he was worthy of sustaining the world which was created by ten utterances. MISHNA 4 “Ten miracles were wrought for our ancestors in Egypt, and ten at the sea. Ten plagues did the Holy one, blessed be He, bring upon the Egyptians in Egypt and ten at the sea. With ten trials did our ancestors test G-d.” The ten miracles that were wrought for our ancestors in Egypt were their being spared from the ten plagues that were afflicted upon the Egyptians. MISHNA 5 “Ten miracles were performed for our forefathers in the Holy Temple.” In this Mishnah we can see reflected the practical problems that one would have imagined to have occurred in Jerusalem and specifically in the Temple. Many of these are issues of cleanliness. The Temple would have been full of animals and of meat, and in times when there was no refrigeration and running water was a luxury, it must have been very difficult to keep the place clean. Although it must have been crowded in the Temple during the pilgrimage festivals, and people stood pressed up against each other, when it came time to bow, miraculously there was room to do so. MISHNA 6 “Ten things were created on the eve of the Sabbath at twilight.” 29 All ten of these creations were created on the eve of the Sabbath at twilight, and brought out to the world exactly when G-d had decreed it should be revealed. MISHNA 7 “There are seven characteristics in a boor, and seven in a wise man.” A boor is a person in whom are to be found moral and intellectual virtues, but in state of incompleteness, and not functioning properly. He is like an implement beginning to take shape in the hands of a craftsman, but is still lacking completion. MISHNA 8 “Seven kinds of punishment come to the world for seven categories of transgression.” People should check their behavior to see if perhaps calamities are punishments for what they have done. While it is true that humans will often not be able to see a direct correlation between what happens to them and what their actions are, Judaism continues to believe that there is such a correlation. MISHNA 9 “Wild beasts come to the world for swearing in vain, and for the profanation of the Name…Exile comes to the world for idolatry, for sexual sins and for bloodshed, and for [transgressing the commandment of] the [year of the] release of the land.” By taking a vain oath and profaning God’s name, the person attempts to bring G-d’s holiness down a level. As a punishment G-d brings him down to the level of an animal and wild animals come and attack him. Exile, which is the ultimate punishment, comes from a trio of the worst crimes: idol worship, sexual crimes (incest and adultery) and murder. MISHNA 10 “There are four types of character in human beings.” The Mishna lists four different mindsets in people. It is up to us to see where we currently match up with these mindsets and always try to improve to a level higher. MISHNA 11 “There are four kinds of temperaments.” Although the Mishnah calls these qualities “temperaments”, human beings have the 30 ability to change their “temperaments” from one to the other. Otherwise, the one who is slow to anger and quick to be appeased would not be considered pious, for these qualities would be out of his control. While we might be born genetically disposed to certain characteristics, he can overcome our predisposition. Human beings, unlike animals, have control over their temperaments and therefore their moral attributes can be described by their level of self-control. MISHNA 12 “There are four types of disciples.” One will always have to work hard to learn, but the Mishnah has already taught us that “according to the effort is the reward”. The more one will have to make a great effort to learn, at least his reward will be commensurate. MISHNA 13 “There are four types of charity givers.” The “evil eye” is one that begrudges and does not want to give charity to the poor. The Mishnah is not only concerned with whether or not a person gives charity but whether or not he encourages others to give charity. MISHNA 14 “There are four types among those who frequent the study-house.” This Mishnah does not refer to one who does not observe any of the commandments, for the Mishnah would not describe such a person as receiving any reward. Rather, it refers to one who applies himself diligently to his learning, and the different levels at which he does it. MISHNA 15 “There are four types among those who sit before the sages.” This Mishnah uses metaphors to compare them to different instruments in the kitchen. Our Mishnah is also concerned with the proper selection of what is worthy of retaining. The discussions in the Mishnaic and Talmudic study halls were probably very long, and no one could remember everything that was said. It would have been extremely important for the listeners to decide which statements were important and worthy of preservation and which were not. MISHNA 16 31 “All love that depends on a something, [when the] thing ceases, [the] love ceases; and [all love] that does not depend on anything, will never cease.” Love which is based on something tangible, such as beauty or financial gain, will not last. Since “things” can end, when the “thing” upon which the love is based does end, the love will end. MISHNA 17 “Every dispute that is for the sake of Heaven, will in the end endure; But one that is not for the sake of Heaven, will not endure.” In Judaism debate is legitimate. Indeed, Jews are famed worldwide for being an argumentative people, and this is considered (at least by most Jews themselves) a positive attribute. What is problematic is not debate itself, but debate that does not attempt to reveal the truth, and especially G-d’s truth. Debate that is only self-serving, an attempt to be victorious over the other side is considered to be illegitimate. The debate that is for the sake of Heaven, which stems from a desire to seek the truth, will endure. MISHNA 18 “Whoever causes the multitudes to be righteous, sin will not occur on his account; And whoever causes the multitudes to sin, they do not give him the ability to repent.” One who causes, through his example and his teaching, others to be righteous, will not accidentally sin or accidentally cause others to sin. He will receive help from Heaven in his endeavors. This is to prevent a situation whereby his followers are rewarded for following his teachings and he is punished for the sins upon which he stumbled. The opposite is true of one who himself sins and causes others to sin as well. Although in general anyone may repent of his sins, this person will not be given the opportunity to do so. MISHNA 19 “Whoever possesses these three things, he is of the disciples of Abraham, our father; and [whoever possesses] three other things, he is of the disciples of Bilaam, the wicked.” This Mishnah contrasts those who follow the ways of Abraham with those who follow the ways of Bilaam, the wicked prophet who was hired by Balak to curse Israel. It’s important to note that the rabbis understood Bilaam as an archetype of evil, even though in the Torah itself he seems to be more of an ambivalent character, acting as merely a passive messenger of G-d. 32 MISHNA 20 “Be strong as a leopard, and swift as an eagle, and fleet as a gazelle, and brave as a lion, to do the will of your Father who is in heaven.” The Mishna uses images that are taken from the animal world. At first it seems to be making statements about a man’s physical strength. It is only at the end of his statement that we learn that these physical attributes are to be used for following G-d’s will and not for human glory. MISHNA 21 “At five years of age the study of Scripture; At ten the study of Mishnah; At thirteen subject to the commandments; At fifteen the study of Talmud; At eighteen the bridal canopy; At twenty for pursuit [of livelihood]; At thirty the peak of strength; At forty wisdom; At fifty able to give counsel; At sixty old age; At seventy fullness of years; At eighty the age of “strength”; At ninety a bent body; At one hundred, as good as dead and gone completely out of the world.” This Mishnah gives ages that are appropriate for the different stages in life. We should note that in most places in the Mishnah, the age at which a child is obligated or allowed to do something is dependent not on his true age but either on his/her physical or mental development. Indeed, this Mishnah, which lists true ages, is probably more of a guide and not to meant to be legally binding. MISHNA 22 “Turn it over, and [again] turn it over, for all is therein. And look into it; And become gray and old therein; And do not move away from it, for you have no better portion than it.” All four statements refer to the study of Torah: The first statement teaches that one should continuously study Torah, turning it over and over, for all wisdom is contained in it. It also comes to warn man not to be satisfied with superficial learning of the Torah. Rather he must study it over many times to delve into its deeper meanings. 33 One should continue to look into Torah even after he has gotten old. Torah study does not end in youth but is a lifelong endeavor. One should not leave the Torah for there is nothing better in the world than the study of Torah. MISHNA 23 “According to the labor is the reward.” Wisdom which is acquired with great labor will last longer than that which is acquired through casual reading. Unit 7- Chapter 6 MISHNA 1 “The sages taught in the language of the Mishnah. Blessed be He who chose them and their teaching. Rabbi Meir said: Whoever occupies himself with the Torah for its own sake, merits many things; not only that but he is worth the whole world. He is called beloved friend; one that loves G-d; one that loves humankind; one that gladdens G-d; one that gladdens humankind. And the Torah clothes him in humility and reverence, and equips him to be righteous, pious, upright and trustworthy; it keeps him far from sin, and brings him near to merit. And people benefit from his counsel, sound knowledge, understanding and strength.” Most of the Mishnah is self-explanatory but we should note that although there is great glory to the Torah scholar, and he has royalty and strength and is above everyone else, he is nevertheless humble, and is not easily insulted. The Torah scholar is not a prima donna, using his knowledge to show everyone his superiority. His leadership and closeness to G-d is not expressed through deriding others, but he is loved by people as much as he is loved by G-d. Without this balance, he probably could not truly be called a Torah scholar, for his learning has not perfected his personal attributes. He also would 34 not fit the category of one who studies Torah for “its own sake”. MISHNA 2 “Every day a bas kol (a heavenly voice goes forth from Mount Horeb and makes proclamation and says: “Woe unto humankind for their contempt towards the Torah”, for whoever does not occupy himself with the study of Torah is called nazuf (the rebuked).” Mount Horeb is synonymous with Mt. Sinai, where the Torah was given. A bas kol is some sort of heavenly voice. It literally translates as “the daughter of a voice”. It was considered a means of receiving knowledge of the intent of G-d, after prophecy had ended. MISHNA 3 “One who learns from his fellow one chapter, or one halachah, or one verse, or one word, or even one letter, is obligated to treat him with honor.” This Mishnah teaches that one who learns even the smallest amount of Torah from someone else, must treat him with honor. MISHNA 4 “Such is the way [of a life] of Torah: you shall eat bread with salt, and rationed water shall you drink; you shall sleep on the ground, your life will be one of privation, and in Torah shall you labor.” This Mishnah teaches the way of life of one who is totally dedicated to the study of Torah, so much so that he neglects his worldly, material needs. His life will be one of privation. He will eat little and sleep on the hard floor. Paradoxically this seemingly poor life, will in actuality be one of great happiness and reward. The materially deprived Torah scholar will be happy in this world for he will fall so in love with the study of Torah that nothing else will matter. In the world to come he will be justly rewarded for his efforts. MISHNA 5 “Do not yearn for the table of kings, for your table is greater than their table, and your crown is greater than their crown, and faithful is your employer to pay you the reward of your labor.” 35 The Mishnah gives us a warning, that one should not crave the wealth or power of kings, for the table of Torah is even greater than theirs. The crown of Torah is greater than the crown of kingship. Finally, G-d, who is truly the master (employer) of all human beings, is faithful to pay your reward in the world to come. While the king never truly knows what awaits him, a righteous Torah scholar can be confident that in the end, he will receive his just due. MISHNA 6 “Greater is learning Torah than the priesthood and royalty, for royalty is acquired by thirty stages, and the priesthood by twenty-four, but the Torah by forty-eight things.” This Mishnah teaches us that the crown of Torah is greater than that of the priesthood or royalty. This message has been one of the central themes of all of tractate Avos. MISHNA 7 “Great is Torah for it gives life to those that practice it, in this world, and in the world to come.” This Mishnah is a series of prooftexts taken from Proverbs, and used to prove the life- giving qualities of Torah. Each quote proves that Torah is beneficial, that it bestows life and wealth. MISHNA 8 “Beauty, strength, riches, honor, wisdom, [old age], gray hair, and children are becoming to the righteous, and becoming to the world.” 1) Beauty although we may not like to admit this, good-looking people are more admired and listened to than not good-looking people. The righteous person’s good looks benefit him and the rest of the world for others will listen to his sage advice. 2) Strength with strength the righteous person will be able to vanquish the wicked. 3) Wealth to be used to support the poor. 4) Honor when the righteous person is honored, others will listen to his words. 5) Wisdom to learn what it is that God wants him to do. 6) Gray hair with gray hair and the accompanying onset of old age comes the important 36  quality of experience, which is so essential to any teacher. 7) Children who will hopefully inherit his righteous ways. MISHNA 9 “Rabbi Yose ben Kisma said: Once I was walking by the way when a man met me, and greeted me and I greeted him. He said to me, “Rabbi, where are you from?” I said to him, “I am from a great city of sages and scribes”. He said to me, “Rabbi, would you consider living with us in our place? I would give you a thousand denarii of gold, and precious stones and pearls.” I said to him: “My son, even if you were to give me all the silver and gold, precious stones and pearls that are in the world, I would not dwell anywhere except in a place of Torah; for when a man passes away there accompany him neither gold nor silver, nor precious stones nor pearls, but Torah and good deeds alone, as it is said, “When you walk it will lead you. When you lie down it will watch over you; and when you are awake it will talk with you” (Proverbs 6:22). “When you walk it will lead you” in this world. “When you lie down it will watch over you” in the grave; “And when you are awake it will talk with you” in the world to come.” In Judaism what accompanies a person to the world to come are not his material possessions but his spiritual accomplishments: learning Torah and performing good deeds. This is what G-d truly cares about. Rabbi Yose uses several texts to prove that true wealth belongs to G-d and is given through His Torah. The wealth of money and jewels cannot tempt Rabbi Yose to leave a life of Torah. MISHNA 10 “Five possessions did the Holy Blessed One, set aside as his own in this world, and these are they: The Torah, Heaven and earth, Abraham, Israel, The Temple.” This Mishnah lists five things that are mentioned in the Torah as having been “possessed” or acquired by G-d. MISHNA 11 “Whatever the Holy Blessed One created in His world, he created only for His glory.” All of creation is meant to glorify G-d. Even pieces of our world that we may think are extraneous and unnecessary, are somehow linked into the great web called G-d’s 37 creation. Each piece, as unexplainable as it may be to us, has its place and ultimately it too gives glory to G-d. As much as this Mishnah teaches about G-d, it teaches more about the world and how we, as G-d’s caretakers, must look at it. 38