VeDibarta Bam Pirkey Avot Commentaries 376

Bam
Arte Vou Shall

Speak of Them
Pirkei Avot
And Vou Shall
Speak of Them
A compilation of selected insights,
thought-provoking ideas, homilies and
explanations of Mishnah passages
Pirkei Avot
by www.hebrewbooks.org
|" I
Rabbi Moshe Bogomilsky
New Expanded Edition

5765. 2005
1
(7
VEDIBARTA BAMAND YOU SHALL SPEAK OF THEM
PIRKEI AVOT
Published and Copyrighted by

1382 President Street
Brooklyn, New York 11213
All rights reserved. No part of this publication may be

reproduced in any form or by any means, including
photo-copying, without permission in writing from the
copyright holder or the publisher.
1st Impression 5760 2000

2nd Impression 5762 2002
3rd Impression 5765 2005
ISBN 1-8808-8036-9
v
TABLE OF CONTENTS
Dedication vi
Foreword ix
Note on Transliteration and Format xv
Kol Yisrael. . . All Israel 2
Chapter One 8
Rabbi Chananyah ben Akashya 62
Chapter Two 64
Chapter Three 118
Chapter Four 178
Chapter Five 250
Chapter Six 314
Rabbi Chananyah ben Akashya 356
Appendix 358
vi
0: ) !
.. a seventy-year-oldattains a ripe old age"
(Avot 5:22)
This PirkeiAvotisdedicated inhonorofthe

seventieth birthday of ourfather and grandfather
Irwin Luxenberg

The crown of elders isgrandchildren; and theglory

of children is their parents (Avot 6:8).
Pirkei Avot divides man's life span by decades, and each is

another milestone. Of seventy, it says: "Ben Shivi'im leseivah"
"Atseventy, ripe old age" (5:22).
The Mishnahdoesnotexplain, however, whatisthe

significance of "seivah" "ripe old age."
Perhaps it can be explained with another verse about "seivah"

which was recorded by King Shlomo in Proverbs (16:31), and is
also quoted in Pirkei Avot (6:8): "Ripe old age is a crown of glory,
it is to befound in the path of righteousness."
Commentaries explain this to mean that seventy is a glorious

age whenthe yearslived were inthe pathoftzedakah
righteousness.
Asa lovinghusband, fatherand grandfather, Irwin

Luxenberg offers wise counsel and much more. His dedication to
hisfamily, to friendsand neighbors, and to countlessworthy
causes of Klal Yisrael, have made him an admired and cherished
role model to all who know him. To us, he is the foundation and
vii
anchor of ourfamily, the source of direction, the constantfount of

joy, confidence, and security.
He never seeks greatness for himself, nor does he crave honor

(Avot6:5), yethe brings great honor to his family and truly
understands that "the crown of a good name surpasses them all"
(Avot 4:13).
In the merit of the profound wisdom and guidance that pulse

through every page of this work, may Q-d bless him, together with
our dear mother, Joan Luxenberg, and our family, with decade
after decade of good health and accomplishment, and may we be
blessed with his incredible love and inspiration until120.
The eternal teachings of Pirkei Avot, are the legacy that he
passesonto hischildrenand grandchildren. We dedicate this
volume with the confidence that we will take up the challenge,
burnish it with their own deeds and tenacious loyalty, andpass it
on with added luster to future generations.
His life and legacy is an atara a crown for him and a

crown for us, his children andgrandchildren. This volume is his
crown, as it is ours.
With much love,
Meryl and Eddie

Lauren, Jonathan, Rebecca and Jesse
Randi andArthur
Elizabeth and Jacqueline
Bobbi and Michael
Sheerri, Melyssa and Rachel
February2,2000
26 Shevat, 5760
ix
FOREWORD
Much has already been written about the reason for the
name "Avot." Nevertheless, I take this opportunity to add the
following. "Avot" means "fathers," or better said, "parents." For
a father to become a father, or for parents to become parents,
they must first be blessed with a child. With the arrival of the
child into the world comes the obligation to rear him or her.
This includes assuring the physical and spiritual wellbeing of the
child and the instilling of proper morals and values. The latter
was conveyed to us in the Torah and expounded by our Sages,
particularly in Pirkei Avot.
The tractate begins by relating that Moshe received the
Torah on Sinai, and it continues by describing how it was
conveyed from generation to generation up to around the
destruction of the second Beit Hamikdash. What happened
afterwards we are not told. However the answer to this query is
in the name "Avot." To this very day it is continuously passed
down by the avot parents to their children.
The name "Avot" not only offers an answer, but also serves
as a reminder. When one holds the tractate in his hand, it, so to
speak, says to him, "Remember your obligation as a parent, hand
down the Torah to your children just as your avot parents
did for you when you were a child."
Thanks to the advancement of technology, our generation
has been blessed with an abundance of new sefarim and there is
hardly a need for another sefer to fill the already overcrowded
shelves. However, as already mentioned in other volumes of
Vedibarta Bam, these sefarim are published for personal reasons.
Thank G-d, we were blessed with children and grandchildren
x
who in turn made us avot, and as mentioned above, it is our

obligation to pass along Torah and Jewish values to them.
In keeping with the theme of avot parents an endeavor
has been made to also incorporate in this volume Torah
thoughts from my avot, namely my grandfather, Harav Tzvi
HaKohen Kaplan, and my father, Harav Shmuel Pesach
Bogomilsky. Included also are some thoughts from other family
members as well as some personal innovations. Torah is the
language which unites Jewish generations, and we pray that it
also will link our family, past and present, together.
Unfortunately, I was very young when my father expired
while delivering a derashah on Shabbat in the shul where he served
as Rav. I managed to find his Torah thoughts among his writings
which were preserved by my mother and given to me and my
brother, Rabbi Shmuel Pesach Bogomilsky. They were written
in a small script more than sixty years ago on various European
style notebooks, pads and scraps of paper. Fortunately, I was
able to decipher the writings and find the gems presented in this
volume. From his chaveirim who learned together with him in the
Torah citadels of Grodna, Kamenitz, and Mir, I was privileged to
hear of his genius in Torah. Also the letters of ordination in our
possession, from the pre-world war Lithuanian Torah giants,
attest to his vast Torah knowledge. Hopefully, some day we will
have the opportunity to also publish his chiddushei Torah
dissertations on Talmudic subjects.
The Torah thoughts from my grandfather are taken from his
notes and also from divrei Torah I remember hearing from him
personally. He, too, was an outstanding Torah scholar. From his
twenty-seven years as a Rebbe in Yeshivah Torah Vodaath, he
has many talmidim who till this day talk of him with high esteem.
The Gemara (Bava Kamma 30a) says, "He who wants to be a
Chassid should observe the laws of nezikin damages." Rava
says that he should follow the teachings of Avot, and others say
that he should be observant in the laws of berachot.
xi
It may be said that "berachot" recognizing the supremacy

of Hashem and thanking Him for everything is an allusion to
the relationship between man and Hashem (bein adam laMakom).
Being careful not to hurt or injure a fellow man, "nezikin,"
represents inter-human relationships (bein adam lachaveiro). To
be exemplary, one must conduct himself within these two
realms, in accordance with the guidelines and teachings
conveyed by "avot" our ancestors.
It is our fervent wish that our offspring will carefully follow
the message of Avot and excel in their relationship with Hashem
and their fellow man. Thus, they will be a source of Yiddish and
Chassidish nachas to us their avot.
* * *
It was decided to also call this work on Pirkei Avot with the
name Vedibarta Bam. As already explained, in Vedibarta Bam on
Bereishit, in Hebrew the word "bam" is spelled with a "beit" and a
"mem," and these are the first initials of my name and my wife's
name Bracha and Moshe.
The mother is the akeret habayit foundation of the home.
Thus, she spends more time with the children than the father
and plays a greater role in instilling values and derech eretz
ethical behavior in them. Since the purpose of this work is to
foster that which we strived to inculcate our children with, and
her role was greater than mine, it is only justified that her name
be mentioned first.
A B O U T T H E SEFER
There are many commentaries, and collections of

commentaries, on Pirkei Avot. The uniqueness of this sefer is the
presentation of thoughts in a question-answer format. From my
educational experience as a Rosh Yeshivah and principal at the
United Lubavitcher Yeshivoth for more than three decades, and a
teacher of Pirkei Avot as Rav of Congregation Yeshivah of Crown
xii
Heights, Brooklyn, New York. I learned that a thought is better

understood and appreciated when it is presented in the form of a
question and answer. The question challenges the intellect of the
listener and focuses his attention on the thought, which is
afterwards delivered as an answer and clarification. This style has
been well received and complimented.
With slight variation, all texts of Pirkei Avot are alike. We
followed the wording and set up of mishnayot as in the Nusach Ari
Siddur of Rabbi Shneur Zalman of Liadi.
Vedibarta Bam has become a handbook for many rabbis,
teachers, students, and lay people. Many requests have been
received to add more stories, anecdotes, and homiletic material.
This is especially appropriate in Pirkei Avot, which is taught
extensively in many settings to people of all ages, particularly
between Pesach and Rosh Hashanah.
I once heard Rabbi Rafael Stein, the Baranavitcher Maggid,
interpret the words of the Mishnah "Lo hadmidrash ikar ela
hama'aseh" (1:17) to mean the main thing is not the derashah
sermon but the ma'aseh story. It is the story that makes the
speech memorable and enjoyable, and, therefore, wherever
possible we added a story. Hopefully it will be a help to the
speaker and a delight to the listener.
A C K N O W L E D G M E N T S
One of the teachings of Yehoshua ben Perachyah is, "Kenei

lecha chaveir" "Acquire a friend for yourself" (Pirkei Avot 1:6).
As usual, throughout Avot, commentaries offer many
explanations. Here, too, there are different opinions as to what
he means by the term "friend," how one should go about
acquiring a friend, and the benefits of having one.
A novel interpretation is that the word "kenei" refers to
writing instruments quills similar to the expression, "Kenei
kol chorshata" "[Even if] all the trees were quills" in the
Akdamot, the hymn which is recited in many communities on
xiii
Shavu'ot (Siddur Arizal R. Shabti of Rashkuv). Just as studying

together with a colleague enhances one's comprehension,
likewise, putting Torah thoughts into writing is very
advantageous, since in order to do so the writer must have the
subject matter clear in his mind.
Using this interpretation of "kenei," perhaps the Mishnah is
also alluding that through a pen writing one acquires for
oneself a chaveir. From my personal experience, I can attest that
through writing the volumes of Vedibarta Bam on Torah, I have,
thank G-d, acquired many new friends. Some I have gotten to
know personally, others through correspondence, and others
through regards conveyed by mutual acquaintances.
A dear friend acquired through my writings is Arthur
Luxenberg. In addition to extending his generosity to publish the
works, he presented me with the challenge to write this volume
on Pirkei Avot in honor of his father's seventieth birthday, "biz
120." His friendship is very much appreciated, and I pray that it
go from strength to strength.
May he be blessed with much success in all his endeavors for
the furtherance of Torah and Yiddishkeit, and together with his
wife enjoy an abundance of good health, happiness, and nachas.
* * *
If my daughter Yehudis Leiter had not dedicated her typing

skills to this book, it could never have gotten off the ground. Her
devotion to the dissemination of Torah and kibud av are beyond
description. May Hashem bless her, together with our son-in-law
Shimon, with good health, parnasah beharchavah, and much
Yiddish and Chassidish nachas from their children, our lovely
grandchildren.
I am very grateful to my good friend Rabbi Yonah Avtzon of
Sichot in English for all his assistance in the publication and
dissemination of my sefarim. Particularly I am indebted to him
for making available his edition of In the Paths of our Fathers
Insights into Pirkei Avot adapted from the works of the Lubavitcher
xiv
Rebbe. It was written beautifully by the prolific writer and talmid

chacham Rabbi Eliyahu Touger. It is a masterful piece of work
which gives a glimpse at the Rebbe's greatness and his
innovative, unique interpretations. Basically, except for some
modifications, the English text of Pirkei Avot in this volume is
from his translation, and a few of his ideas in translating the
Rebbe's thoughts were adopted.
An essential part of Rabbi Avtzon's success is my dear friend
Yitzchok Turner. His patience and skill in layout and typography
is what makes this sefer aesthetically attractive. May the two of
them have much success in their goal of spreading the teachings
of the Rebbe to the English speaking Jewish communities
throughout the world, and may they be blessed with all the best
materially and spiritually.
Last but not least, is my editor, Dr. Binyomin Kaplan of New
Orleans, Louisiana. He has worked with me on all my sefarim,
and hopefully will continue to do so in the future, please G-d. He
painstakingly went through every line, and in addition, his
knowledge of Torah subjects and keen comments were a
valuable asset which enhanced this work immensely. May he and
his wife be blessed with the fulfillment of their heart's desires.
Yud Shevat, 5760
xv
NOTE ON TRANSLITERATION AND FORMAT
Transliteration generally employs the Sephardi accent, with

the following usages:
1. Words with a final hei are spelled with a final "h."
2. "Ei" (the vowel-sound in "freight") is used for a
tzere.
3. " A i " is used for the vowel-sound in the word "tide."
4. An apostrophe is used between distinct consecutive
vowels, as in "Ba'al."
5. An "e" is used for a vocalized sheva, i.e. "bemeizid,"
not "b'meizid."
6. "F" is preferred to "ph."
7. "O" is used for cholem.
8. Doubling of consonants is generally avoided.
Use of Italics:
Transliterated Hebrew words are generally given in italics
without capitalization, except for proper nouns, which are
capitalized and, in the case of names, not italicized. Some
exceptions are made for very familiar Hebrew words, such as
"Torah."
English and Hebrew:

Names of Biblical persons and names of the books of the
Pentateuch are given in Hebrew, but other books of Tanach are
given in English; thus "Moshe" is preferred to "Moses,"
"Bereishit" to "Genesis," and "Proverbs" to "Mishlei." Generally
English words are preferred to Hebrew ones, but often the
content requires the use of the Hebrew.
Exceptions:
Exceptions to these rules most often involve forms already
familiar to the English reader, forms that would otherwise be
awkward, and ones likely to be mispronounced.

PIRKEI A V O T 2

. .
!
" A l l I s r a e l have a share in the W o r l d to Come..."
QUESTION: Why was this Mishnah of Gemara Sanhedrin

selected as an introduction to Pirkei Avot?
ANSWER: Pirkei Avot encourages man to live morally and
ethically, emphasizing the principle that "derech eretz kadmah
leTorah " "Proper behavior precedes Torah study" (Vayikra
Rabbah 9:3).
The reward for a Torah-observant life is Olam Haba the
World to Come but one might impertinently wonder if there
is unlimited room in heaven. Perhaps wide-spread observance
would lead to celestial overcrowding. Therefore, we introduce
Pirkei Avot with the information that Hashem has provided every
Jew with accommodations in the next world. Secure in the
knowledge that Hashem is in no danger of becoming an
overburdened host, the individual Jew need only concern himself
with securing his own place.
()
* * *
The word "kol" ( )is an abbreviation for "Kohen" ( )and
"Levi" (). Thus, the Mishnah says kol Yisrael "Kohen, Levi and
Yisrael" i.e. all Jews regardless of their status have a share
in the World to Come.
* * *
The numerical value of the last letters of the words "Kol
Yisrael yeish lahem cheilek le'Olam Haba" "All Israel have a share
in the World to Come" is five
hundred and forty-one, which is also the numerical value the
word "Yisrael" .
3 VEDIBARTA BAM
It is customary to recite one chapter of Pirkei Avot [in sequence] on each Shabbat between Pesach
and Shavuot at Minchah time. One is to say the Mishnah ( All Israel...) before each
chapter and the Mishnah "Rabbi Chananya" after each chapter. Some continue to recite one
chapter of Pirkei Avot on each Shabbat throughout the summer.
All Israel have a share in the World to Come, as it is
Thus, these words indicate that every Jew, till the last one,
has a share in the World to Come.
()
!
" A l l I s r a e l have a share i n the W o r l d to Come."
QUESTION: What is "Olam Haba" "the World to Come"?

ANSWER: Very briefly, there is a difference of opinion about
this between the Ramban (Nachmanodies) and the Rambam
(Maimonidies). According to the Ramban (Torat Ha'adam
Sha'ar Hagemul) it refers to the period of techiyat hameitim
Resurrection of the dead when the souls and bodies will be
reunited. According to the Rambam (Teshuvah 8:1-2 and Pirush
Hamishnayot, Sanhedrin 10:1) it is the period of the afterlife the
spiritual realm of souls (Gan Eden).
This Mishnah, however, is referring to the Era of
Resurrection. This Mishnah is part of a larger Mishnah in Sanhedrin
(10:1) which enumerates among those who will not have Olam
Haba the one who says, "There is no reference to the
Resurrection of the dead in the Torah." The Gemara (ibid. 90a)
explains that Hashem's punishments are "measure for measure,"
and since the person denied the Resurrection, he loses Olam
Haba. Thus, it is obvious that in the context of this Mishnah,
Olam Haba is not the afterlife, but the period of the Resurrection.
One's position in the afterlife (Gan Eden) is a direct result of
his conduct in this world; one who has not refined himself will
PIRKEI A V O T 4
, ,
:
not be found worthy of a portion there. i n contrast, although the

revelations of the Era of the Resurrection will be vastly superior
to those of the afterlife, every Jew will receive a portion.
, ,)
391
!
"A share i n the W o r l d to Come."
QUESTION: It was taught by Eliyahu, "Whoever studies

Torah laws every day is assured that he is a ben Olam Haba a son
of the World to Come" (Megillah 25b). Why here doesn't it say,
"All Israel are benei Olam Haba sons of the World to Come"?
ANSWER: Years ago, when a wedding was made in a small
village or city, all the residents of the area would attend. The
participants were divided into three categories: the family of the
celebrants, guests, and the poor of the city who were supported
by tzedakah.
All were indeed present at the wedding and participated in
the simchah; however, one could easily notice the differences
among those present. The family members sat up front, wore
new clothing, and danced happily the entire night. The friends
sat in the middle of the hall and danced much less than the
family members, and in the corner of the room there was a
special table at which the poor people would sit.
The same is with Olam Haba. All of Israel have a share. They
will all be there, but some will sit in a corner like the poor at a
wedding, and others will be there as b'nei Olam Haba and enjoy it
like immediate members of the family at a wedding. It all
depends on how well they prepared themselves for the simchah.
( ,)
5 VEDIBARTA BAM
1
stated: "And your people are all righteous; they shall
inherit the land forever. [They are] the branch of My
2
planting, the work of My hands in which to take pride."
1. Isaiah 60:21. 2. Sanhedrin 10:1.
!
"Have a share in the W o r l d to Come."
QUESTION: The word "cheilek" "share" is superfluous.

It could have said "All Israel have Olam Haba"?
ANSWER: The word "cheilek" is from the word "chelkah"
"a field" or "plot." Some may own a piece of land and leave it
uncultivated, while others develop it and plant fruit and
vegetables. Others are more entrepreneurialy inclined and build
a house on it, and some build a palace or a skyscraper.
Indeed every Jew has a "cheilek" "share" but it is like a
piece of uncultivated land, and it is up to the individual to
develop it. What he does with his share and what it will look like
when he comes to claim it are totally dependent on his deeds in
this world.
Pirkei Avot teaches a person how to make the best of his share.
( , ,)
!
" A l l I s r a e l have a share i n the W o r l d to Come as
it is stated: ' A n d your people a l l are righteous'."
QUESTION: 1) Instead of "kol Yisrael" "All Israel" it

should have said, "Lechol echad meYisrael" "To everyone of
Israel"? 2) How could it be that all are righteous?
ANSWER: When Balak was attempting to have Bilaam curse
the Jewish people, he said to him, "Go now with me to a
different place from which you will see them; however, you will
see their edge but not see all of them" (Bamidbar 23:13).
PIRKEI A V O T 6
Balak was interested in the destruction of the entire people

of Israel. Why did he ask Bilaam to curse them from a place
where he could only see some of them?
Bilaam's attempts to curse the Jewish people were to no
avail, and his debut turned out to be a colossal failure. Balak said
to Bilaam, "Possibly your difficulty is that you look at the Jewish
people as one entity. When you judge them as a whole, you see
their collective splendor. Blind your eyes to their general
excellence and concentrate only on certain aspects, and hopefully
you will be able to find faults in individuals."
Indeed there are various levels among Jews. While the
behavior of many is commendable, there are some whose
behavior is sinful and deserving of condemnation. Nevertheless,
K'lal Yisrael the Jewish people as a whole are a righteous
and beautiful people, and as a unit they have a share in the
World to Come. As long as one maintains his affiliation with
K'lal Yisrael and does not separate himself, he can claim a right to
that share. In addition to this general share, each one will earn
his respective share in accordance with his own virtues.
* * *
Alternatively, the term "All Israel" is to emphasize that only

K'lal Yisrael as a whole has a collective share in Olam Haba, but
not the gentile nations. There are righteous gentiles who have a
7 VEDIBARTA BAM
share, too, but this is only on an individual basis (Rambam,

Teshuvah 3:5).
* * *
Alternatively, prior to receiving the Torah, the Jews

proclaimed, "All that G-d has spoken na'aseh we will do"
(Shemot 19:8). Why did they say "na'aseh" "we will do" in
plural, rather than each individual saying "e'eseh" " I will do"
in singular?
When the Jews heard about the Torah, they realized that it
would be impossible for any Jew to fulfill all the six hundred and
thirteen mitzvot on his own. Some mitzvot can be performed only
by a king, some only by a Kohen, some only in Eretz Yisrael, etc.
Nevertheless, when the Jews are united, they are considered to
be one entity. Thus, one compliments the other, and it is as
though they each have fulfilled all the mitzvot. Therefore, the
Torah (ibid.) emphasizes, "Va'ya'anu kol ha'am yachdav" "All
the people answered together" i.e. through togetherness
"na'aseh" "we will [be able to] do" i.e. fulfill all the mitzvot.
The Mishnah is teaching that "Kol Yisrael" "All Israel"
i.e. when Israel is united all as one, then they are tzaddikim
righteous and all have a share in the World to Come.
()
PIRKEI AVOTCHAPTER ONE 8
,
, ,
!
"Moshe received the T o r a h from S i n a i . " (1:1)
QUESTION: Sinai did not give the Torah; It was the
mountain upon which Hashem gave the Torah. It should have
said, "Moshe received the Torah from Hashem"?
ANSWER: When Hashem was preparing to give the Torah
to the Jewish people, the highest mountains came praising their
majestic appearance and said that the Torah should be given
upon them. Hashem disregarded them all and selected Sinai, the
lowest mountain, thus emphasizing that He preferred humility
(see Sotah 5a). I f Hashem wanted to accentuate the importance
of being humble, why didn't He give the Torah on level ground?
The difference between the earth and a mountain is that
people tread easily upon earth but not on the rocky and steep
slopes of a mountain. By giving the Torah on the lowest
mountain, Hashem conveyed the lesson that the Torah Jew
should be proud of his convictions and not permit himself to be
trampled or stepped upon.
Of King Yehoshafat it is said, "And his heart was lifted up in
the ways of G-d" (II Chronicles 17:6). Though he did not permit
himself to be impressed by his great wealth and honor, he was
proud about the fact that he walked in the path of Hashem.
Torah is not a book of history or a collection of tales. It
stems from the word "hora'ah," which means teaching and
guidance (Psalms 19:8, Radak). Moshe is described in the Torah
9 VEDIBARTA BAM
CHAPTER O N E
1
Moshe received the Torah from Sinai and passed it
on to Yehoshua; Yehoshua [passed it on] to the Elders;
the Elders to the Prophets; the Prophets passed it on to
the Men of the Great Assembly.
as the most humble person that ever lived. The Mishnah is teach
ing that Moshe received Torah a lesson "miSinai" from the
mountain of Sinai. From the fact that Hashem selected a mountain
and specifically Sinai, he derived the importance of both humility
and pride in his Torah observance. He conveyed this message to
his beloved disciple Yehoshua to pass along for posterity.
- )
!
"Moshe received the T o r a h from Sinai." (1:1)
QUESTION: Why did Hashem give the Torah while the Jews
were still in the wilderness and not wait till after they arrived in
their own land, Eretz Yisrael?
ANSWER: The Gemara (Tamid 32a) relates that Alexander the
Great put ten questions to the elders of the South. One of the
questions was "Were the heavens created first or the earth?" They
replied, "Heaven was created first, as the Torah states, 'In the be
ginning of G-d's creating the heavens and the earth'" (Bereishit 1:1).
Why did he want to know the order of creation?
As a great philosopher and student of Aristotle, Alexander
was understandably interested in the Jewish view of creation.
However, the intent of his question here was much more pro
found. Alexander was the most powerful king of his times, and
his goal of conquering the entire world was almost realized.
Heaven represents spirituality, and earth represents material pur
suits. He was thus uncertain whether to emphasize physically
acquiring as much of the world as possible or spiritually uplifting
and enhancing the world already under his control.
, : .
. ,
Unable to decide on his own, he turned to our Sages for coun

sel. They responded that when G-d created the world, He created
heaven first, indicating that spiritual values are pre-eminent.
Therefore, Hashem gave the Torah in the wilderness prior to
the arrival of the Jews in their own land to emphasize the Torah's
superiority to land. The nations of the world who refused to
accept the Torah became extinct with the loss of their lands. The
Jews, however, exist forever, even without a land, as long as they
keep the Torah.
r
()

"Moshe received the T o r a h from S i n a i
and passed it on to Yehoshua." (1:1)
QUESTION: Instead of "umesarah" "passed it on" why
doesn't it say "veYehoshua kibel miMoshe" "and Yehoshua re
ceived it from Moshe"?
ANSWER: The Torah is the wisdom of Hashem. Hashem
gave the Torah to Moshe, but did not convey to him all His wis
dom. As the Gemara (Rosh Hashanah 21b) says, "fifty gates of
understanding were created in the world, and all but one (the
understanding of Hashem's very essence) were given to Moshe,
as it says: "You made him only slightly wanting in [understand
ing] Divinity" (Psalms 8:6). Since he received only what was
given to him, it says "Moshe kibel" "he received [whatever was
given to him]." However, "umesarah lihoshua" he conveyed
everything that was given to him to Yehoshua.
J
()
, ,
"Be deliberate in judgment, raise up many disciples,
and make a fence around the T o r a h . " (1:1)
QUESTION: What is the connection between these three
things?
ANSWER: The Anshei Keneset Hagedolah Men of the Great
Assembly were concerned about the continuity of Torah for
11 VEDIBARTA BAM
They [the Men of the Great Assembly] made three

statements: "Be deliberate in judgment; raise up many
students; and make a fence around the Torah."
posterity. This, they felt, can only be accomplished when young

men study Torah and grow up to be the leaders and teachers of
the generation. The need to establish Yeshivot in every Jewish
community so that every Jewish child can receive a Torah educa
tion was uppermost in their mind.
it is a common tendency among many of the older members
of the community to reject the young people and consider them
inadequate. i n many Yeshivot, unfortunately, Jewish children are
rejected or expelled for minor infractions. Thus, the Men of the
Great Assembly emphasize being patient in judgment. They are
saying, "Do not be judgmental and quick to reject students.
Though on the surface they may fall short of your expectations
and fail to compare to your peers when you were students, never
theless, give them a chance."
With this approach, many students will be raised. Thus, there
will be many future leaders to serve the needs of Jewish communi
ties the world over. Hence, thanks to the multitude of students
learning Torah, a fence will be erected around the Torah, i.e. the
Torah will be protected and safeguarded for all the years to come.
()
* * *
The Mishnah carefully says, "Veha'amidu talmidim harbei"
"And raise up many students" and not "velimdu" "and teach
[many students]" to imply that one must instruct one's stu
dents until they are able to stand independently. A teacher's
responsibility is not merely to impart knowledge, but rather to
give his students a strong foundation of values and principles
which will continue to give them strength.
- )
* * *
In regard to "Veha'amidu talmidim harbei" the Avot D'Rabbi Natan
(2:3) writes, "The School of Shammai says, 'One should teach only
one who is smart, meek, of good ancestry and rich.' But the school
of Hillel says, 'One should teach every man, for there were many
transgressors in israel who were brought close to Torah, and from
them descended righteous, pious, and worthy folk.'"

"Shimon the Righteous" (1:2)
QUESTION: Why was he called Shimon the Righteous?

ANSWER: Shimon earned the title "HaTzaddik" "the
righteous" for his great piety, which was evident throughout
the forty years he served as Kohen Gadol High Priest in the
second Beit Hamikdash. The Gemara (Yoma 39a) relates that
during the entire period that he served as Kohen Gadol, the
crimson colored strap which was tied between the horns of the
bullock on Yom Kippur would become white. This signified that
Hashem had forgiven the sins of K'lal Yisrael. Also, during all the
years he served in the Beit Hamikdash, the neir ma'aravi
westernmost light on the menorah candelabra - was never
extinguished, although in it was put as much oil as in the others
and it was the first to be kindled. This miracle was taken as a
sign that the Shechinah Divine Presence dwells in Israel (see
Rashi).
The Gemara (ibid. 69a) relates that when Alexander the Ma
cedonian came to destroy the Beit Hamikdash (upon the request
of the Cutheans), Shimon HaTzaddik robed himself in the Priest
ly garments and went out to meet him. When he saw Shimon
HaTzaddik, he descended from his carriage and bowed down before
him. The Cutheans said to him, "How can a great king like your
self bow down before this Jew?" He answered, "An image in the
likeness of this man gains victory before me on all my battlefields."
in the year he died, he foretold that he would die. Upon

being asked how he knew he replied, "Every Yom Kippur an old
man dressed in white would join me entering the Kodesh
Hakadashim Holy of Holies and leaving it with me. Today i
was met by an old man dressed in black, who entered but did
13 VEDIBARTA BAM
2
Shimon the Righteous was one of the last of the
Men of the Great Assembly. He used to say:
not exit with me." Seven days after Sukkot, he passed away (ibid.
39b). According to the Jerusalem Talmud (5:2), the "old man"
was the Shechinah. (See Tosafot, Menachot 109b).
, : ,-
,
"Shimon the Righteous...used to say, 'The w o r l d
stands on three things: O n [the study of] T o r a h ' the
service [of G - d ] , and deeds of kindness.' " (1:2)
QUESTiON: instead of saying, "The world stands on three

things" and then enumerating them, he should have just said
"Study Torah, serve Hashem, and do acts of kindness"?
ANSWER: There is no question that over the years the world

has progressed immensely. Modern technology has changed our
lifestyle so drastically that the previous generation appears
antiquated and primitive. Surpassing prior accomplishments,
humanity continues to progress and increase in sophistication.
With all this progress and advancement, some claim that Torah
and the Torah lifestyle should be modified to the contemporary
modern age.
Shimon HaTzaddik's message is that regardless of

contemporary progress, there are three things in which the
world must be "omeid" "stationary" i.e. remain the same as
in previous times without being altered, modernized, or
modified in the minutest way. They are Torah, service of
Hashem, and acts of kindness. i n regard to these the Jews in all
generations must maintain their observance in accordance with
the old established authentic ways of our rabbis of previous
generations.
(! ,-- , - )
, :
. ,

"On [the study of] T o r a h , the service [of G - d ] ,
and deeds of kindness." (1:2)
QUESTION: The three patriarchs were each the prototype of
one of the above spiritual qualities. Yaakov represented Torah. He
is described as, "A wholesome man, abiding in tents [the Yeshivot
of Shem and Eiver]" (Bereishit 25:27, Rashi). Yitzchak represents
avodah sacrifice. He allowed himself be brought up as an offer
ing to Hashem. Also, if avodah is interpreted as tefillah prayer
it says of him, "And Yitzchak went out to supplicate in the field"
(ibid. 24:63). Avraham who was renown for his acts of kindness,
corresponds to gemilut chassadim (Megaleh Amukot, Bereishit).
If so, why is gemilut chassadim listed last, when Avraham was
the first of the patriarchs?
ANSWER: Hashem told Avraham to leave his native land
and promised him that " i will make you a great nation: i will
bless you, i will make your name great, and you will be a
blessing" (ibid. 12:2). Rashi explains that " I will make you a
great nation" is a reference to that which they say in the
Shemonah Esreih, "Elokei Avraham" "G-d of Avraham." " I will
bless you" is a reference to that which they say" in Shemoneh
Esreih, "Elokei Yitzchak" "G-d of Yitzchok." I will make your
name great" is a reference to that which they say in Shemoneh
Esreih, "Elokei Yaakov" "G-d of Yaakov." "But," Hashem told
Avraham, "And you will be a blessing" to imply that "the
berachah will be concluded with your name only Magen
Avraham and not with them."
Wouldn't Avraham be happier i f Yitzchak and Yaakov were
also mentioned in the conclusion of the berachah?
According to Rashi, the pasuk is projecting the history of K'lal
Yisrael. There will be a time when the major relationship between
the Jews and Hashem will be through the study of Torah (Elokei
Yaakov). At other times it will be through tefillah prayer (Elokei
Yitzchak), and there will be a period when it will be through
chessed tzedakah (Elokei Avraham).
15 VEDIBARTA BAM
"The world stands on three things: on [the study of]

Torah, the service [of G-d], and deeds of kindness."
However, the "concluding phase" of galut and the coming of Ma-

shiach will not be dependent on all three pillars, but will occur in the
zechut of deeds of kindness alone, which is personified by Avraham.
()

"And deeds of kindness." (1:2)
QUESTION: Why does it say "gemilut chassadim" "deeds of
kindness" in plural, and not "gemilut chesed" in singular?
ANSWER: The Gemara (Sukkah 49b) says that gemilut
chassadim deeds of kindness are greater than tzedakah
charity for the following reasons:
1) Charity is performed only with one's property, while
deeds of kindness are performed both with one's person and
with one's property.
2) Charity is performed only for the living. Gemilut chassadim
is performed with the living and the deceased, e.g. eulogizing
and burying the deceased.
3) Charity is primarily for the poor. Gemilut chassadim is for
both the poor and the rich.
Since there are so many different aspects, it says "gemilut
chassadim" "deeds of kindness" in plural.

"And deeds of kindness." (1:2)
QUESTION: Why doesn't it simply say chassadim kindness?
Isn't the word gemilut bestowing extra?
ANSWER: The Rambam (Matanot Aniyim 10:7) writes that "there
are eight forms (levels) of charity, each is one a step above the other,
and The highest level which surpasses them all is to help a Jew who
is in need by offering him a loan or entering a business partnership or
employment or any other form of assistance which will help to
prevent him from being poor. This is what the Torah (Vayikra 25:35)
meant when it said 'If your brother becomes impoverished and his
means falter in your proximity, you shall strengthen him...
proselyte or resident so that he can live with you.' "
PIRKEI AVOTCHAPTER O N E 16
,
:
,
. ,
. . . . . . . _ T T . T ; t - ; T :
Now the word "gemilut," which is usually interpreted as

"bestowing," can also be from the same root word as "vayigameil"
which means "weaning," as in the pasuk "The child grew vayigameil
and was weaned [he was no longer dependant on Sarah's
nursing], and Avraham made a great feast on the day higameil et
Yitzchok Yitzchok was weaned" (Bereishit 21:17).
Hence, gemilut chassadim refers to the greatest form of
assistance to the needy, to help in such a way that the needy
person will be weaned from needing any further assistance.
*
*
"Do not be like servants who serve their master for the
sake of receiving a reward, but rather be like servants
who serve their master without the intent of receiving a
reward; and let the fear of Heaven be upon you." (1:3)
QUESTION: What is the connection between the way we
should serve Hashem and fear of Heaven?
ANSWER: The word " peras" may be derived from
the word "prusah" , which means a small portion broken off
from a large loaf. As in the pasuk "Halo pharos lara'eiv lachmecha"
"surely you should break your bread for the hungry" (Isaiah 58:7).
In every employer-employee relationship, the worker's salary is
a portion of what he produces. The employer keeps a larger part of
the profit for himself and gives a smaller part to the worker. An
employee is afraid of his employer, who can terminate his job. On
the other hand, the employer is afraid of the employee, who can
abruptly quit and leave the business understaffed.
Antigonus ish Socho is teaching that the exception to this
rule is our relationship with Hashem. He does not need any part
of what we produce, and yet he gives us full credit for all our good
deeds. Since He does not need our work, He has no reason to fear
us. We, however, must always remember that we are totally
dependent on Him and that we must fear Him.
( - )
17 VEDIBARTA BAM
3
Antigonus of Socho received [the oral tradition]
from Shimon the Righteous. He used to say: "Do not be
like servants who serve their master for the sake of
receiving a reward, but rather be like servants who serve
their master without the intent of receiving a reward; and
let the fear of Heaven be upon you."

"But rather be like servants who serve their master
without the intent of receiving a reward." (1:3)
QUESTION: How can this be reconciled with the Gemara

(Rosh Hashanah 4a) that the one who says "This coin is to charity
so that my son shall live" or "so that I shall merit the World to
Come" is a tzaddik gamur a completely righteous person?
ANSWER: The Gemara (Bava Batra 9b) says that for giving
tzedakah to the poor one receives six blessings, and for also
saying comforting and encouraging words to the poor, one
receives an additional eleven blessings, for more important than
the actual giving of tzedakah is the way it is given. The poor and
destitute that have to beg for alms are heartbroken and
shattered. Instead of making them feel that they are on the
receiving end and you are on the giving end, you should convey a
sense of gratitude to the poor for giving you the opportunity to
do a mitzvah.
Thus, the Gemara could be explained to mean that i f while
giving charity to a poor man one says " I am giving this because of
the benefit in store for me. Through the fulfillment of this
mitzvah, my son shall live" (it is possible even that he does not
have a son, but is just saying so to make the poor man feel more
comfortable), or " I shall merit the World to Come" such a
person is a tzaddik gamur a complete tzaddik because he
makes the recipient feel like a giver.
,...
...
"Antigonus of Socho...He used to say, 'Do not
be like servants w h o serve their master for the
sake of receiving a reward....' " (1:3)
QUESTION: What effect did a misunderstanding of this

statement have on Jewish history?
ANSWER: Antigonus had two disciples, Tzadok and
Boethus, who misinterpreted his teaching and perpetuated this
error by teaching it to their disciples, and their disciples to their
disciples, etc. "Why," they said "did our rabbis see fit to say a
thing like this? Is it possible, then, that a workman upon
completing his day's work will not receive his wages in the
evening? I f our rabbis are convinced that there is a future world
and that the dead will be resurrected, they would not have said
that." From these two disciples, Tzadok and Boethus, two sects
arose, the Sadducees (the Tzedokim) and the Boethusians. A l l
their days they lived in great luxury, using silver and gold
utensils, because they became arrogant. The Sadducees used to
say, "The Perushim Pharisees (the term for the group faitful
to the Rabbis and meticulous in their Torah observance, and
opponents of the Sadducees) have a tradition to deny
themselves pleasures in this world, and in the World to Come
they have nothing [to expect]."
Antigonus really meant that all rewards are in the World to
Come and that in this world one prepares himself for it. Man's
service of Hashem should not be for the sake of receiving a
reward, but merely out of love for Him in the same way as a child
does things for his parents purely out of love. Nevertheless, in
addition to loving Hashem, one should also fear Him and stand in
awe when considering His greatness, might, and holiness.
a : )
19 VEDIBARTA BAM
4
Yosei ben Yoezer of Tzereidah and Yosei ben
Yochanan of Jerusalem received [the oral tradition] from
p . p
" Y o s i the son of Yo'ezer...and Y o s i the son of
Yochanan." (1:4)
QUESTION: This Mishnah and the succeeding four Mishnayot

mention statements said by five zugot pairs. What did they all
have in common?
ANSWER: In each of the pairs listed, the first one mentioned
was the Nasi leader of the community and the second was
the Av Beit Din Chief Justice of the Sanhedrin. The leadership
of "the pairs" spanned over more than a century.
According to the Mishnah (Chagigah 2:2) each pair in their
respective years of leadership disagreed over the same issue:
Whether on Yom Tov is it permissible to do semichah leaning
on the animal offering with both hands with all one's strength,
or if it is forbidden because it is comparable to riding the animal.
The Nasi's opinion was always that it should not be done, and
the Av Beit Din always took the opposite position. In the
generation of Shammai and Hillel, however, it was the reverse.
The Nasi, Hillel, was in favor of it and Shammai, the Av Beit Din,
disagreed.
The interesting thing is that regardless of their opposing
view on this halachic issue, they all had the greatest respect for
each other personally and worked in unison. At no time did they
permit their difference on a certain interpretation of halachah to
interfere in their united efforts to promote the welfare of the
community materially and spiritually.

"Let your house be a meeting place for Sages." (1:4)
QUESTION: How can one who dwells in a very small
apartment fulfill this?
: ,
,
. ,
ANSWER: This instruction is addressed to everyone

regardless of how big his living quarters are. The intent is that
"beitecha" "your primary residence" should be where the
Sages gather, i.e. in the synagogues and halls of Torah study, and
the fancy place where you eat and sleep should be your
temporary domicile.
()
!
" L e t your house be a meeting place for Sages;
sit in the dust of their feet." (1:4)
QUESTION: Sitting in the dust of their feet is not

necessarily when you learn from them in your house; it could
apply to anywhere you go to hear them. So what is its
connection with the statement "Your house should be a meeting
place for the Sages"?
ANSWER: There are people who refrain from giving their
home to a study group out of concern that some specks of dust
will be dropped on their plush carpets. These people are foolishly
more worried about dust on their carpets than dust on their
souls.
The Mishnah is teaching that the beauty of a Jewish home is
not the carpets and furnishing, but the spiritual atmosphere that
prevails. The Sages that assemble there and the Torah they teach
enhance a household more than all the expensive decor therein.
So make your house a meeting place for the Sages and do not
worry about the possibility of some dust on the carpet, because
the detriment of a stain or speck of dirt is far outweighed by the
spiritual benefit of a Torah atmosphere.
()
21 VEDIBARTA BAM
them. Yosei ben Yoezer of Tzereidah says: "Let your

house be a meeting place for Sages; sit in the dust of
their feet, and drink in their words thirstily."

"And drink i n their words thirstily." (1:4)
QUESTION: What is the analogy between studying Torah
and drinking water thirstily?
ANSWER: To someone who is thirsty, every drop of water is
precious. Likewise, every drop of Torah study should be precious
and cherished. When one is thirsty, he will turn over every stone
to find some water and even walk for miles to reach a well.
Similarly, one should make every effort to study Torah and not
hesitate even to travel a long distance in order to participate in a
Torah study group.
* * *
Alternatively, since water is available in such abundant
measure, the cost of a glass of water is very little. However, when
one is dying of thirst and is given a glass of water, the value of
that glass of water is priceless, and he does not just owe his
benefactor the price of the water, but the value of his life since
without the water his life might have come to an end, G-d forbid.
The message is the following: Appreciate the words of Torah
and the rabbis who share it with you in the same way as the very
thirsty man values the glass of water and is indebted to the one
who gave him water to quench his thirst. i n both cases the
recipient receives an extension of life, one physical and the other
spiritual.
* * *
Alternatively, the Mishnah is teaching that one should always
be like a thirsty person when learning Torah. A thirsty person
keeps on drinking till his thirst is quenched. Likewise, even i f
one has had an opportunity to learn Torah previously, he should
not rest contented but continuously seek to learn more and
more.
()
:
, ,

" L e t your house be wide open [for guests]; treat
the poor as members of your household." (1:5)
QUESTION: What is the connection between these two
instructions?
ANSWER: Some people are very selective when it comes to
hachnasat orchim hospitality. They will readily invite a promi
nent or affluent person to their home, but avoid welcoming in
one who is poor or insignificant. The Mishnah is teaching that a
person's home should be opened to the public without any
discrimination. i n fact, real hospitality is inviting the poor to
one's table. i n such an instance one is really giving. i n contrast,
when one invites prominent or wealthy people, it may be that
one is egotistically anticipating gaining prominence and
recognition for himself.
* * *
The Biblical prototype for hospitality is Avraham. Why is so
much attention devoted to his hospitality while no recognition is
given to his nephew Lot, who welcomed the same guests that
Avraham did?
In reference to Avraham the Torah refers to his guests as
"anashim" "men" (Bereishit 18:2) while in reference to Lot it
refers to them as "angels" (ibid. 19:2). Avraham was a tzaddik
and very great in the mitzvah of hachnasat orchim hospitality. To
him it made absolutely no difference who a guest was. Even if
the guest was just an ordinary person, Avraham would take him
into his home, treat him with the greatest respect, and give him
the best of everything.
Lot was different. When a prominent person would come to town,
Lot would take him into his home because it was an honor for
him to have important people visiting. i f a simple person would
come to town and he would stand nothing to gain by taking him
in, Lot would not bother with him at all. Therefore, when Lot saw
23 VEDIBARTA BAM
5
Yosei ben Yochanan of Jerusalem says: "Let your
house be wide open [for guests]. Treat the poor as
members of your household, and do not indulge
that the visitors were angels and that it would add to his prestige
to have such guests, only then did he invite them to his house.
( ,)
* * *
A story is told that once a great tzaddik who did not want to
reveal his identity came to a city dressed unimpressively. When
he asked for the opportunity to stay at the home of the head of
the community, the person refused because he only catered to
prominent guests and not ordinary folk.
Years later, when the tzaddik revealed his identity, again he
came to the city and this time he rode in a chariot which was led
by six horses. The entire town went out to meet the tzaddik and
the head of the community told the tzaddik's secretary that he
would be delighted if the tzaddik would be his guest. The tzaddik
instructed his secretary, "Please take the six horses and bring
them to the home of the head of the community, and i will eat at
the home where i ate a few years ago when i visited this city."
The head of the community was very surprised and ran to
the tzaddik to ask for an explanation. The tzaddik told him, " i am
the same person who was here a few years ago and who asked to
stay at your home. i have not changed since then. The only
difference is that last time i came alone and you were not
impressed with me. Today when i came with six horses, you
were impressed. Therefore, i sent what impresses you to be your
guests for the weekend."

"The poor should be members of your household." (1:5)
QUESTION: Doesn't the saying sound like a curse that, G-d
forbid, our household members should be poverty stricken?
ANSWER: Often when a poor man comes into a house, chil
dren ridicule him for the shabby and dirty appearance imposed on
him by his poverty. They would never taunt their father, however,
. , ,
: T * : T : : T * T
if he came home dirty from work as a plumber or painter etc.

Thus, the saying teaches that we should train our children to
accept the poor that come into our homes as members of the
family, receiving them with respect, not ridicule.
* * *
Alternatively, the Mishnah is advising parents that even i f
they can, thank G-d, afford to open their home to the public and
feed many guests, they should train their children to live
frugally. Flaunting one's riches and living extravagantly can
arouse the envy and animosity, not only of the gentile
communities, but also of the Jewish neighbors. ()
* * *
Alternatively, very often when people are solicited to host
guests in their homes, they respond "had you called earlier I
would have planned it in my shopping, but now it's already
Friday and we're not prepared for additional guests."
now, imagine your son and his family are returning from a
trip abroad with the hope to reach their destination before
Shabbat and unexpectedly they are forced to land in your city and
an hour before Shabbat your son calls about his dilemma and
asks i f he can come with the family for Shabbat. The answer
would indeed be "of course, it's always a pleasure to have you
and your family."
Treat the poor guest like members of your household, and
accept them at all times.
, ,
"Let your house be wide open [for guests]; treat the
poor as members of your household; and do not indulge
excessively in conversation w i t h the woman." (1:5)
QUESTION: What is the connection between not indulging ex
cessively in conversation with a woman and practicing hospitality?
ANSWER: The Gemara (Bava Metzia 87a) says "Women do
not have a good attitude towards guests." This may mean that
when guests come to the home, it is the burden of the women to
make all the preparations, and thus, due to the bother, they would
25 VEDIBARTA BAM
excessively in conversation with the woman."

This was said concerning one's own wife; how much
more so does it apply to the wife of another!
rather not have the guests at all. Yosei ben Yochanan is
indicating that one's house should be wide open for guests and
that one should invite poor people to one's home and make
them comfortable. A person may find it difficult to follow this
advice due to his wife's reluctance to cooperate. Therefore, he
advises, "Al tarbeh do not go out of your way with lavish
preparations sichah im ha'isha should be the conversation
between you and your wife." Thus, she will cooperate with you
to open your home wide for guests.
* * *
There are many people who talk a lot but do little. The
Mishnah is teaching, "Do not have lengthy conversations with
your wife about the guests, but roll up your sleeves and help her
with the preparations, and thus she will happily agree to have
guests in the home."
* * *
It is mentioned in Shulchan Aruch Harav (300:4) that people
who were meticulous in mitzvot had a separate tallit for Shabbat,
and every Motzai Shabbat they would fold it, in order to be
involved in a mitzvah immediately after Shabbat.
Some say that since the woman gives the tallit to the
husband as a gift before the wedding, folding it shows his
appreciation of her gift and therefore it is a segulah for shalom
bayit harmony in the home. A wise man once added that
helping the wife wash the dishes that are left over from Shabbat
is an even greater means to preserve harmony in the home.
( , ,)

"And do not indulge excessively in conversation with the
woman. T h i s has been said concerning one's own wife; how
much more so does it apply to the wife of another." (1:5)
QUESTION: It should have just said, "Do not engage in
lengthy conversation with strange women." Why is it necessary
to state that this is derived through a kol vechomer a fortiori
argument from the prohibition not to have lengthy
conversations with one's own wife?
, :
. , ,
ANSWER: The Mishnah is actually addressing two prob
lems which may cause a hesitancy to extend hospitality. Firstly,
guests infringe on a couple's privacy and limit their freedom to
conduct lengthy conversations with each other. Secondly, one
may be reluctant to invite male guests to his home out of con
cern that they will engage in lengthy conversations with his wife,
which may ultimately lead to a disruption of his shalom bayit.
Therefore, the Mishnah advises the husband "Al tarbeh
sichah im ha'ishah train yourself not to engage in overly lengthy
conversations with your wife. Thus, you will not find the pres
ence of a guest to be an impediment to your freedom to have
extended conversations with your spouse." Now the Mishnah
continues with a message to the guest: " i f the husband is
advised not to speak excessively with his own wife, how much
more, should you, the stranger, refrain from indulging in conver
sation with another man's wife the hostess." Obeying these
directives by both host and guest will ensure the continuity of
hachnasat orchim hospitality.
, ,
"And do not indulge excessively in conversation w i t h the
woman. T h i s has been said concerning one's o w n wife; how
much more so does it apply to the wife of another." (1:5)
QUESTiON: How much is "excessively"?
ANSWER: The Gemara (Chagigah 5b) explains the pasuk "He
recounts to a person what his conversation was" (Amos 4:13) to
mean that even a superfluous conversation between a man and
his wife is counted against a person when he comes before the
Heavenly Tribunal.
The Mishnah is saying, "Do not engage in excessive
conversation with the woman. [Should you want to know how
much is excessive, judge from] be'ishto amru" our Sages have
told us that one will have to account for a superfluous
conversation regardless of its length with his own wife. How
much more will one have to account for even a brief superfluous
conversation that one holds with his friend's wife.
27 VEDIBARTA BAM
Hence the Sages have declared: "Anyone who indulges

excessively in conversation with a woman causes evil to
himself, neglects the study of Torah, and will in the end
inherit Geihinom."

"And do not indulge excessively
in conversation w i t h the woman" (1:5)
QUESTiON: Why is the Mishnah so adamant about even
speaking to one's own wife?
ANSWER: Instead of "Al tarbeh sichah im ha'ishah" the
woman it could have said just "im ishah" with a woman? The
Mishnah is teaching that when it is necessary for one to engage in
conversation with a woman and, for that matter, even his own
wife, his thoughts should not be centered on "ha'ishah" the
feminine features of the woman but rather he should consider
her as another person with whom he needs to communicate.

"And w i l l i n the end inherit Geihinom." (1:5)
QUESTION: Instead of "yoreish Geihinom" "inherits
Geihinom" it should have said "yoreid leGeihinom" "will go
down to Geihinom"?
ANSWER: The Chovot Halevavot in Sha'ar Hachani'ah writes
that when a person comes before the Heavenly Tribunal for
judgment he may find in his ledger "debits" (aveirot) which are
not his own. When he argues, " I never did this," he will be told,
"They were removed from the person about whom you spoke
evil and added to your account."
An inheritance is something which once belonged to a
certain person and which was transferred to the possession of a
second person upon the first one's death. Our Sages are
cautioning not to indulge excessively in conversation with a wo
man because ultimately this may lead to lashon hara slander
for which not only will the offender be punished, but "yoreish
Geihinom" he will be charged with the victim's wrongdoing
and "inherit" the Geihinom due him.
( - )
,
, , :
: p , p
, ,
"Yehoshua ben Perachyah and Nittai Ha'arbeili
received [the oral tradition] from them.
Y e h o s h u a ben Perachyah says: 'Provide yourself
w i t h a teacher; acquire for yourself a friend; and
judge every person favorably.'" (1:6)
QUESTION: What is the connection between these three
things?
ANSWER: Yehoshua ben Perachyah felt that every individual
must have someone to whom he looks up to as his Rav.
Whenever a person must make a decision, whether halachic or
personal, he should turn to his "Rav" since he is objective and
will be able to give him his unbiased opinion. The "Rav" will also
take an interest in him and guide him from time to time in his
efforts to elevate himself in his relationship with Hashem as well
as in his inter-personal relationships. While the "Rav" is
someone whom he can only approach occasionally, it is also very
important that one have a "chaveir" a friend someone with
whom to have an ongoing relationship.
Yehoshua ben Perachyah realized that the difficulty some
have with appointing a "Rav" or acquiring a friend is that they
find fault with every prospective candidate and do not see them
as qualified to be their "Rav" or "chaveir." Therefore, he advised
that though on the surface one may see faults in the person, one
should, judge every person "lekaf zechut" "favorably" and
thus it will be easy for one to find a "Rav" and a "chaveir."

"Make yourself a teacher." (1:6)
QUESTION: It should have said "asei avurcha Rav"
"provide a teacher for yourself"?
29 VEDIBARTA BAM
6
Yehoshua ben Perachyah and Nittai of Arbeil
received [the oral tradition] from them. Yehoshua ben
Perachyah says: "Provide yourself with a master;
ANSWER: A Chassid of Rabbi Shneur Zalman of Liadi,

founder of Chabad Chassidut, once said that, "through conceit he
overcame the urge to transgress." Whenever his yeitzer hara
evil inclination would approach him, he would exclaim, "Do
you know who I am? I am a prominent person, a Chassid of a very
great Rebbe; how can you expect me to do this?"
Yehoshua ben Perachyah is advising every Jew: "Make
yourself a Rav declare yourself as a distinguished person, one
for whom improper conduct is not befitting. You will thus spare
yourself the pitfalls of your evil inclination."
! ... :
"Yehoshua ben Perachyah says: 'Judge every
person favorably.'" (1:6)
QUESTION: Why was this one of Rabbi Yehoshua ben

Perachyah's popular sayings?
ANSWER: According to the uncensored version of the
Gemara (Sanhedrin 107b) the infamous "that person" (known as
"Yeshu," which is an acronym for yemach shemo vezichro may
his name and memory be erased ) was a student of
Yehoshua ben Perachyah. Displeased with his behavior, He
excommunicated him. Afterwards, he reconsidered and wanted
to accept him back. "That person" replied, "You have taught me
that the one who sins and causes many others to sin is not given
the opportunity to repent" (Avot 5:18).
Perhaps Yehoshua ben Perachyah felt that he was somewhat
quick in being judgmental on "that person," and had he given
him the benefit of the doubt, he would have avoided a students'
becoming corrupt and misleading others.
* * *
Incidentally, according to the secular world, "that man" was

born in the year 3760, 68 years prior to the destruction of the
second Beit Hamikdash (3828), and their calendar started its first
year counting from his birth. Jewish historians have difficulty ac
cepting this thought because his teacher, Rabbi Yehoshua ben
Perachyah passed away approximately 125 years before the destruc
tion of the Beit Hamikdash. Therefore, they conclude that there were
actually two men called "Yeshu" and the first one was the student
of Rabbi Yehoshua ben Perachyah. However, the Naazarite whom
Xianity accepted lived before the destruction of the Beit Hamikdash
in the days of beit Hillel and beit Shamai. (144 , )
* * *
According to other Jewish historians there was only one, and
he was born in the year 3671, more than one hundred and fifty
years before the destruction of the Beit Hamikdash (3828). His
mother's name was Miriam (see Chagigah 4b, Tosafot), and he was
fathered by Pandira, a non-Jew. In Gemara he is named "Yeshua
( )ben Stadia," (Stadia is an abbreviation for "satit da miba'alah"
"this [lady] turned from her husband, i.e. unfaithful) and thus
in Eastern Europe he was referred to as "Yoshke Pandrik." He
studied in Egypt under Rabbi Yehoshua ben Perachyah and when
Shimon ben Shatach brought back Rabbi Yehoshua ben
Perachyah to Eretz Yisrael, he came along.
Egypt was known for sorcery (Kiddushin 49b). There he
learned the art and secretly took it with him when he left Egypt.
Afterwards, he publicly practiced sorcery and induced people to
worship idolatry. He was the one who instituted the celebration
of Sunday, and claimed that Hashem spoke to him.
He is also known as "Yeshu the Notzri" because he claimed
that the words ofthe prophet "Veneitzer misharashav yifreh""A shoot
will sprout from his root" (Isaiah 11:1) are a reference to him. At
the age of thirty-six, on Erev Pesach 3707, he was stoned and then
hung by the Beit Din for sorcery, and incitement to embrace
idolatry. (See Chesronot Hashas to Shabbat 104b, Sotah 47a, Sanhedrin
43.)
31 VEDIBARTA BAM
acquire for yourself a friend; and judge every person

favorably."
Thus, the secular calendar in reality has nothing to do

with his birth, and it was actually made some seven hundred
years after his death by a Roman priest Dionysius ( )who
based his calendar on the false birth date publicized by the
church fathers (Britannica 1965 Ed. Vol. 12 p. 1016). Contempo
rary Catholic historians admit that he was really born more than
ninety years prior to the two thousand years of the calendar.
They falsified the year of his birth in order to convince the
masses that the destruction of the Beit Hamikdash took place
shortly after his death and that it was a punishment for our
putting him to death.
It is interesting to note that the authentic information they
have about him is taken from our sources. The reason is that
during his lifetime the world at large knew very little of him and
had no regard for him. About one hundred years after his death,
certain individuals decided to make him the foundation of their
new belief and started fabricating stories of his greatness.
( , , ,)

"Judge every person favorably [meritoriously]."
(1:6)
QUESTION: The word "lekaf," which literally means the

"pan of a balance scale," seems extra. It could have said
"lizechut"?
ANSWER: Often a person's behavior puzzles us, and even
after judging him favorably, we remain with certain doubts. The
word "chaf" has the numerical value of 100. Yehoshua ben
Perachyah is teaching us that we must judge another Jew 100
percent favorably, without any apprehensions or reservations.
, :
. &,
, ,!
"Distance yourself from a bad neighbor; do not
connect yourself with a rasha; do not abandon
belief in Divine retribution." (1:7)
QUESTION: 1) The first two statements seem to be repeti
tious? 2) What is the connection between all three statements?
ANSWER: King Shlomo says, 'A nearby neighbor is better than
a distant brother' (Proverbs 27:10). Thus, Nittai Ha'arbeili's
statement can be interpreted as follows: "Harcheik mishachein
distancing yourself from your immediate neighbor ra is bad.
However, though it is important to be friendly and close with
neighbors, a person must beware not to attach himself, G-d forbid,
to a neighbor who is wicked."
Unfortunately, when one is experiencing Divine retribution, in
a moment of despair, he may stoop to seek help from the wicked or
consider following their ways. In view of this possibility, Nittai
Ha'arbeili cautions us not to become despondent and give up hope
in difficult times. He is saying, "Be assured that everything Hashem
does is for our benefit and eventually the person will see the good in
a tangible way."
!
"Distance yourself from a bad neighbor." (1:7)
QUESTION: What is a bad neighbor?
ANSWER: The Gemara (Berachot 8a) says that if one has a shul in
his city and does not go there to pray, he is called "ra" "wicked."
Thus, the Mishnah is cautioning that a person should distance himself
from being labeled "a bad neighbor." Rather, he should visit the shul to
pray daily and participate regularly in the Torah study groups there.
To speak in shul during the davening is a great iniquity. According
to the Zohar (Shemot 131b, see Iggeret Hakodesh, 24) one who does so
has no share in the G-d of Israel. Thus, in addition to attending shul,
"Al titchabeir larasha" be careful next to whom you sit i.e. do not
sit next to one who chatters throughout the entire services.
There is a popular slogan, " I f you must talk in shul, talk to
Hashem."
33 VEDIBARTA BAM
7
Nittai of Arbeil says: "Keep away from a bad
neighbor; do not fraternize with a wicked man; and do
not abandon belief in [Divine] retribution."

"And do not abandon belief i n [Divine] retribution." (1:7)
QUESTION: Hashem is the All-merciful. Why does the
Mishnah tell us to dwell on the negative?
ANSWER: Unfortunately, there are people who abandon
their faith in Hashem and give up hope when they experience a
difficulty. Some unintelligently say, " I f He allows this to happen,
it proves that there is no G-d." In truth, His ways are far above
human comprehension. We may probe and try to find an expla
nation, but we may never conclude that He is wrong. A wise man
once said, "For those who have faith there are no questions, and
for those who lack faith, there are no answers."
The Mishnah is teaching: "Al titya'eish do not abandon [your
relationship with Hashem] min hapuraniyot because it
appears that punishment was meted out. One must not despair,
because an apparently negative event will ultimately lead to good."
()
* * *
In the phrase "darosh darash Moshe" "Moshe questioned and
queried" (Vayikra 10:16) in many Chumashim, the statement "Half
of the words of the Torah" is printed between the words "darosh"
and "darash." Why is the half-way point in words significant?
The ways of Hashem are far above human comprehension.
Often we question and try to fathom His actions. It is perfectly all
right to seek explanations, but we must always remember that
even i f we do not find a reason or rationale, we should never
conclude that Hashem is, G-d forbid, wrong.
Moshe, too, had questions and was seeking answers. The
Torah's half-way point is marked in the middle of his questioning
to allude that he had realized that he had only reached the middle
and that there was much more ahead which he had not yet learnt.
Hopefully, as his Torah knowledge increased, his questions
would be answered.
,
, :
, ,
, ,
.

"Do not act as a counselor [when sitting as a judge]." (1:8)
QUESTION: What does the counselor do that the judge
should not do?
ANSWER: A Beit Din can be either an established tribunal
before whom all the litigants bring their issues without having
any input as to the identity of the judges or a group of three
judges chosen in the following manner: each litigant chooses one
judge, and then the two judges together with the litigants select
a third (see Aruch HaShulchan, Choshen Mishpat 13:1). The latter
system is known as "zabla" ( )which is an abbreviation for
"zeh boreir lo echad" (" ) this one [litigant] chooses
one [judge] for himself."
A lawyer will work feverishly to have his client vindicated or
win, even if he personally knows that his client is guilty. The
Mishnah is warning the judge, "Even if you were selected by the
litigant, you are prohibited from favoring him if you see that he
is wrong. You must rule fairly, and you are not required to
assure a win for the litigant who selected you. You may search
for halachic merits on his behalf, but under no circumstances may
you waive your impartiality and twist the halachah."

"When the litigants stand before you, regard
them both as wicked." (1:8)
QUESTION: The word "omdim" "standing" is extra. It
could have just said "When the litigants are before you"?
ANSWER: Sometimes, at the end of the Din Torah when the
judges make their decision known, the litigants begin to argue
with the rabbis in an attempt to prove them wrong. The Mishnah
is saying to judges, "In the course of the Din Torah you are to be
35 VEDIBARTA BAM
8
Yehudah ben Tabbai and Shimon ben Shatach
received [the oral tradition] from them. Yehudah ben
Tabbai says: "Do not act as a counselor [when sitting as a
judge]. When the litigants stand before you, regard them
both as guilty, but when they leave, having accepted the
judgment, regard them both as guiltless."
completely impartial and have no opinion whatsoever regarding

the litigants. However, if they are omdim lifanecha standing up
before you lingering on in argument and not readily accepting
your decision, then you may consider them wicked people. But i f
after hearing your decision they are niftarin milefanecha leave
and have accepted your decision and will comply then they are
zaka'in people of refined character."
( - - )

"Regard them both as w i c k e d . " (1:8)
QUESTION: Why should both of them be looked upon as
wicked?
ANSWER: The very fact that two people are involved in a
dispute severe enough to bring them before a judge appears to
indicate that both possess a certain measure of wickedness.
When two people cannot resolve their differences without
arbitration, both of them need to increase their love for their
fellow man.
(155 )
* * *
It says of Devorah the prophetess, "She would sit under the
date palm, and the Children of Israel would go up to her for
judgment" (Judges 4:5). The Gemara (Megillah 14a) says that the
reason she sat under a date palm and not in her home was to
avoid yichud being alone with men. The palm is tall, its
branches are high up, and it casts no shade.
In every trial there is a plaintiff and a defendant. Thus,
should yichud not be a concern because according to halachah
(Even Ha'ezer 22:5) a woman is prohibited from being alone with
one man, but not with two men?
:
,
. , ,
The difference between being alone with one man or more,

applies only when they are respectable and honorable. Since our
Mishnah says that the judge should view the litigants with
suspicion and consider both as resha'im wicked the law of
yichud applies even when there is more than one such man in the
room (ibid.).
()

"Shimon ben Shatach says, 'Examine the
w i t n e s s e s thoroughly." (1:9)
QUESTION: Since the Torah says "You shall investigate well
and behold it is true, the testimony is correct" (Devarim 17:4),
why did Shimon ben Shatach accentuate this advice to the
judges?
ANSWER: He was influenced in this respect by a sad
experience which he personally encountered and by another
incident which he witnessed in his days.
1) It is related that Shimon ben Shatach executed eighty
witches in Ashkelon, in accordance with Biblical Law (Shemot
22:17), which ordains, "You shall not allow a witch to live." The
relatives and friends of the witches, seeking revenge for their
death, hired false witnesses who testified that Shimon's son had
committed a capital offense. The young man was tried and found
guilty and condemned to die.
When the young man was about to be executed, the wit
nesses confessed that their testimony was false. Shimon ben
Shatach nullified the guilty verdict against his son. However, his
son said, "Father, let the law have its course at the expense of
my life. There is a rule of evidence in Jewish jurisprudence, After
a witness has once testified, he is not permitted to retract" (San-
hedrin 44b). According to this rule of law, the son claimed that
he must suffer punishment, and he insisted that no exception can
37 VEDIBARTA BAM
9
Shimon ben Shatach says: "Examine the witnesses
thoroughly; and be cautious with your words, lest
through them they [the witnesses or the litigants] learn
to speak falsehood."
can be made as regards the carrying out the mandate of the law.
(See Sanhedrin 44b, Rashi, Seder Hadorot).
2) When witnesses offer testimony and other witnesses
refute them claiming that they were unable to witness the
alleged crime since they were together with them at a different
location, the first are called "eidim zomemim" "scheming
witnesses" and they receive whatever punishment they
endeavored to have meted out to the one they accused.
According to the Gemara (Makkot 5b), this law only applies as
long as the alleged perpetrator was not punished already.
The Sadducees, who explain Torah literally and do not accept
Rabbinic interpretations, claim that it only applies when the
defendant actually received the punishment. To disprove them,
Yehudah ben Tabai executed a witness who was found to be an
eid zomeim a scheming witness. When Shimon ben Shatach
heard of this, he told him that he had killed an innocent person
because according to Torah rule the eidim zomemim are punished
only when both of the witnesses are found to be lying (ibid.).
Due to these two episodes, Shimon ben Shatach encouraged
the judges to be assiduous in their investigation of testimony
because had his Beit Din more thoroughly examined the
witnesses against his son, they probably would have found them
to be false, and his son would be living. Also, i f Yehudah ben
Tabai would have been more thorough in his investigation,
perhaps he would have found the other witness to also be an eid
zomeim and thus he rightfully would have killed the two of them,
contrary to the opinion of the Sadducees that they are not liable
for the punishment as long as their victim was not punished yet.
( - - )
: ,
. , ,
T T - - : - : T - T V T : T T : ~

"Love w o r k and abhor taking high office." (1:10)
QUESTION: The word "Rabbanut" literally means "Rabbin

ate." How can this be reconciled with the Gemara (Sotah 22a),
which explains that the pasuk "For she has felled many victims"
(Proverbs 7:26) is a reference to a still-unqualified disciple who
decides questions of law and that the conclusion of the pasuk,
"The number of her slain is huge," refers to a disciple who has
attained the qualifications but nevertheless does not decide hala-
chic questions? Accordingly, the one who is worthy to enter the
Rabbinate and does not do so is committing an iniquity.
ANSWER: The Rabbinate offers two opportunities. The first
involves the positive accomplishments one can achieve: Teaching
Torah, guiding the community, upholding Torah standards and
enhancing the congregants' observance of Mitzvot. The second
involves the power, prominence, and glory which also comes
with the position. Unfortunately, some rabbis are blinded by the
glory and at times they are too eager to wield their power or to
demand honor from the community.
The Mishnah is not against qualified people entering the Rab
binate. On the contrary, they are urgently needed, and promising
students should be encouraged to become rabbis. However, the
Mishnah is giving some points every rabbi should bear in mind.
The rabbi must have his priorities in proper order. The thing one
should love and desire foremost in the Rabbinate is "hamelachah"
"the work" the laborious endeavors to make the community
a haven for Torah and mitzvot and to develop the institutions nec
essary for the enhancement of Yiddishkeit authentic Judaism.
The thing to be despised and hated is "harabanut" the power
and prestige that goes with the position. This must not be the
reason why a rabbi chooses to enter the Rabbinate.
39 VEDIBARTA BAM
1 0
Shemayah and Avtalyon received [the oral tradition]
from them. Shemayah says: "Love work; abhor taking
high office; and do not seek intimacy with the ruling
power."
A rabbi should always bear in mind what the Gemara (Horiyat

10a) says, "When Rabbi Yehoshua told Rabban Gamliel, on a
journey, concerning the Comet that appears once in seventy
years, the latter said, 'You posses so much knowledge and you
are journeying on a ship [to seek a livelihood Rashi]?' He re
plied, 'Rather than wonder at me, wonder at the two disciples
whom you have on dry land, Rabbi Eliezer Chisma and Rabbi
Yochanan, who can calculate the number of drops contained in
the sea, and yet they have no bread to eat and no clothes to
wear.' He sent for them, but they would not come. So he again
sent for them saying, 'You seem to believe that i place rulership
upon you by appointing you to office [since you are avoiding
honor Rashi]; I place servitude upon you.' "
A good rabbi is not one who seeks glory, but who is there to
serve his community by providing them with their spiritual
needs.
( ,)

"Do not seek intimacy w i t h the ruling power."
(1:10)
QUESTION: What is the connection between the Rabbinate

and "not seeking intimacy with the ruling power"?
ANSWER: This is an important message for Rabbis. The
Mishnah is teaching, "Remember that you are a spiritual leader,
and al titvada larashut do not become involved in the political
arena. Through properly maintaining your integrity as the
spiritual leader of the Jewish community, you may rest assured
that you will not need to chase after the politicians, but rather
they will seek you."
, , :
,
. . . T T - ! ; : : T - T
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.
: ,
, , , ,
.

"Sages, be careful w i t h your words." (1:11)
QUESTiON: The difference between a wise person and a
foolish person is obvious in their speaking. As long as the fool is
quiet, he can be mistaken for a smart person (see Proverbs
17:28). Since the Mishnah is addressing "chachamim" "wise
people" obviously they are careful with what they say, and
otherwise they are not chachamim but fools?
ANSWER: It is the duty of a rabbi or teacher to guide his
congregants or students in the right path. To meet this end, such
a person gives many lectures on various Torah matters, and
especially issues in which he sees a need for improvement. The
worst thing possible is for a rabbi or teacher to be a hypocrite.
The listener loses respect for him and does not accept anything
that he says, even when it happens to be correct and sincere.
Avtalyon's message is "Chachamim you people who are
looked up to as the wise, i.e. rabbis, teachers, etc., hizaharu
you yourselves be very careful and observant bedivreichem
with your own words. By practicing what you preach, your words
will definitely enter into the minds and hearts of the listeners."
* * *
King Shlomo says, "Sof davar hakol nishma et ha'Elokim yira
ve'et mitzvotav shemor" "Ultimately all is known; fear G-d and
observe His commandments" (Ecclesiastes 12:13). His message
can also be interpreted as follows: "Sof davar the bottom line
is that hakol nishma everything you say (about Torah and
41 VEDIBARTA BAM
1 1
Avtalyon says: "Sages, be careful with your words,
for you may incur the penalty of exile and be banished to
a place of evil waters [heresy], and the disciples who
follow you there will drink and die [spiritually], and
consequently the Name of Heaven will be desecrated."
1 2
Hillel and Shammai received [the oral tradition]
from them. Hillel says: "Be of the disciples of Aharon,
loving peace and pursuing peace, loving the created
beings, and bringing them near to the Torah."
Yiddishkeit) will be listened to [when] et ha'Elokim yira ve'et

mitzvotav shemor you, the preacher, practices fear of Hashem
and observance of His mitzvot."
( ,( )- )
...
"Be of the disciples of Aharon...
loving the created beings" (1:12)
QUESTION: Why does he use the term "beriyot" "crea
tures" and not "anashim" "people"?
ANSWER: The Gemara (Ta'anit 20b) tells a story of a Sage
who once while walking in the street observed a person who was
exceptionally ugly and remarked, "How ugly is this person!" The
person heard the comment and responded, "Go tell the Crafts
man who made me 'How ugly is this vessel.' " Unfortunately,
there are people who lack any spiritual beauty whatsoever. The
only pedigree that they can claim as Jews is that they were cre
ated by Hashem. Aharon loved everyone indiscriminately, even
"beriyot" those whose only good quality was in the fact that
they were Hashem's creatures. Hillel is teaching that everyone
should endeavor to emulate Aharon in this respect.
()

"Bringing them near to the T o r a h . " (1:12)
QUESTION: Why doesn't it say umelamdan Torah taught
them Torah?
ANSWER: Everyone is obligated to bring estranged Jews
closer to Judaism. Unfortunately, some people think that it is
, :
. , ,
necessary to adjust the Torah to the level of the estranged Jew in

order to accomplish this. Hillel is teaching that it is forbidden to,
G-d forbid, alter or falsify any part of the Torah. The Torah must
remain in its entirety, and our efforts should be umekarvan laTo-
rah to bring the alienated Jew closer to the authentic Torah
and to mitzvot and not to try to bring the Torah closer to him.
()

"He who seeks renown loses his name." (1:13)
QUESTiON: King Shlomo, the wisest of all men, said, "A
good name is better than good oil" (Ecclesiastes 7:1). Why is the
Mishnah taking a negative view about a good name?
ANSWER: When one spiritually elevates himself to the
extent that his achievements and qualities are recognized and
acclaimed by all, such a name is indeed better than oil The
Mishnah is talking of one who in pursuit of recognition and fame,
often resorts to unethical means to attain his end. Such a person
not only does not reach his goal, but ultimately loses whatever
good name he has already acquired.
Just as oil rises to the top when it is mixed with other
liquids, the true possessor of a good name will always be on top
honored and respected by all. The false possessor of a good
name, like adulterated oil, will sink down. The upshot is that
respect and reputation that is earned is everlasting. i f it is bought
or fought for, it will ultimately wane.
* * *
The truth of this is apparent from Korach's rebellion, of
which the Torah writes, "vayikach Korach" "and Korach took"
(Bamidbar 16:1). The word "vayikach" "and he took" which
seems superfluous, is actually a clue to the key reason for
Korach's fatal error.
43 VEDIBARTA BAM
1 3
He used to say: "He who seeks renown loses his
reputation; he who does not increase [his knowledge of
the Torah] decreases it. He who does not study [the
Torah] deserves death; and he who exploits the crown
[of the Torah for his own ends] shall perish."
An impressive looking person once appeared to Rabbi

Nachum of Chernobyl, offering to teach him esoteric Torah
knowledge. He replied, "Before I can agree to accept your offer, I
must consult with my Rebbe, the Maggid of Mezritch." The
Maggid listened attentively and then said, " i t was very wise of
you not to immediately agree, because the person who
approached you was from the realm of evil. incidentally, tell me,
where did you get the intuition to turn down such a seemingly
valuable offer?"
Rabbi Nachum told him that when he was a very young boy,
his mother passed away. His father remarried and his step
mother treated him very harshly. "Once," he related, "when i
came home from cheider to eat lunch, my step-mother was not
home. On the stove were fried eggs. Knowing the size of the
portion my step-mother would usually give me, i took somewhat
less for myself. She came home while i was eating and slapped
me. I asked her, 'What have I done wrong? You were not home
and i took less than what you normally give me.'
"Her reply was 'Alein nemt men nit' 'You do not take by
yourself.' This episode taught me a lesson which remained with
me throughout my entire life: Regardless of all my calculations,
'Alein nemt men nit.' "
Though Korach was a wise person, and according to all his
calculations he was right, he unwisely wanted to take something
on his own, and "alein nemt men nit."
Of Korach and those like him the Gemara (Sotah 9b) says,
"When one sets his eyes on that which is not meant for him,
what he seeks is not granted to him, and what he possesses is
taken away from him."
, , :

" I f I am not for m y s e l f who is for me? A n d i f I
am only for myself w h a t am I ? " (1:14)
QUESTION: Hillel's statement seems to be contradictory.
Why does he first stress the importance of independence and
then deride it?
ANSWER: The word "mi" can be a reference to Hashem, as
the prophet says, "Raise your eyes on high and see mi bara eileh
who created these" (Isaiah 40:26). Thus, Hillel is saying, " I f I
am not for myself, i.e. I am not conceited and arrogant and I do
not egotistically see only myself and no one else, then mi li
Hashem sees me and is with me. However, when keshe'ani
le'atzmi i f I am only for myself and conceitedly see only
myself and regard everyone as insignificant, then mah ani what
am I because Hashem will not dwell together with me in the
world (Sotah 5a), and without Hashem man is really nothing."
()
* * *
A Chassid once visited his Rebbe and spoke very arrogantly
about himself. The Rebbe took a stern look at the Chassid and
said to him, "The prophet says 'Im yisateir ish bamistarim va'ani lo
arenu ne'um Hashem' 'Can any man hide himself in secret
places that I shall not see him? says Hashem' (Jeremiah 23:24). I
think the prophet's message can be read as follows; 'Im yisateir
ish bamistarim va'ani' i f a person thinks he can hide himself
and dwell on 'ani' ' I ' I am a scholar, I am righteous, etc.
then 'lo arenu ne'um Hashem' Hashem says ' I do not want to see
this person.'"
Upon hearing the Rebbe's message, the Chassid fainted. After
he was revived, he asked the Rebbe how to rectify his improper
behavior, and the Rebbe said, "The prophet is also teaching 'Im
yisateir ish bamistarim va'ani lo' ' i f a person hides and the " I "
does not exist' i.e. he is humble and unassuming then 'arenu
ne'um Hashem' 'Hashem says: This person I want to see.' "
45 VEDIBARTA BAM
14 He used to say: "If I am not for myself, who is for me?

" I f I am not for m y s e l f who is for me? A n d i f I
am only for myself what am I ? " (1:14)
QUESTION: How is it that Hillel, who was such a humble

person (see Shabbat 30b), should talk about the importance of
being concerned with one's self?
ANSWER: Hillel is not talking about conceit and arrogance,
but discussing the ugliness of selfishness and self-centeredness.
He is therefore saying, "Im ein ani li I f when I do a favor to
others, I do it altruistically and have no ulterior motives, and I do
not calculate what will I ultimately gain from this, then mi li
who can say anything negative about me? However, if when I do
a favor for others ani le'atzmi I think of my selfish interest and
benefits and otherwise I will not act, then mah ani what kind
of person am I considered to be? someone of a little worth."
()
Alternatively, Hillel is referring to a Jew's performance of the

613 mitzvot of the Torah. When Moshe told the Jewish people
about the giving of the Torah, they responded yachdav
together and said, "Everything that Hashem has spoken
na'aseh we shall do" (Shemot 19:8). The Torah emphasizes that
they responded yachdav together because it is really
impossible for every Jew to perform all 613 mitzvot on his own.
Some mitzvot can only be performed by a king, some by a Kohen,
etc. Nevertheless, when the Jews are united, they are considered
one entity. Thus, through togetherness, every Jew can receive
credit for the fulfillment of all the 613 mitzvot.
Therefore, Hillel is stating, " I f I am not for myself but
united with all of K'lal Yisrael then mi li I can anticipate
receiving credit for the mitzvot I am unable to perform when they
w i l l be performed by others capable of doing them. However,
. , , ,
keshe'ani le'atzmi i f I am only for myself and there is no

unity, mah ani what am I? A Jew is required to fulfill all of the
613 mitzvot and I am not doing it."
()

"He u s e d to say, ' I f I am not for myself who is
for me? A n d i f I am only for myself what am I ?
A n d i f not now, when?" (1:14)
QUESTION: Why was it Hillel necessarily who said these

three things together?
ANSWER: The Gemara (Pesachim 66a) relates that the sons of
Beteira, who were preeminent Torah scholars, once forgot the
law concerning whether the slaughter of the Pesach-offering
overrides the Shabbat restrictions. Upon inquiring i f there was
anyone who possibly could know, the people said to them,
"There is one man who came up from Babylonia, and his name is
Hillel the Babylonian. He served the two greats of the
generation, Shemayah and Avtalyon, and he knows."
They sent for him and asked him the question. He answered
in the affirmative, for it is no different than the daily communal
sacrifice, which is also offered on Shabbat and whose slaughter
overrides the Shabbat prohibitions. Immediately, they seated him
at the head and appointed him Nasi and he expounded the laws
of Pesach all that day.
There are two reasons why the Pesach-offering supersedes the
Shabbat restrictions.
47 VEDIBARTA BAM
And if I am only for myself, what am I? A n d if not now,

when?"
1) Though in reality it is a karban yachid an individual

offering since it is purchased with private funds and it is
incumbent on the individual, nevertheless, it is considered a
karban tzibur communal offering to a certain extent, since
each is offered by a large group of people and all were
slaughtered in a total of three shifts.
2) Because zemano kavua it has a specific time when it can
be offered.
Thus, in this statement, Hillel is alluding to the reasons that

the Pesach offering supersedes Shabbat restrictions, and to his
experience with the sons of Beteira, through which he ultimately
became the Nasi. He is saying about the Pesach-offering, "If I am
not for myself, what am I " i.e. in essence the sacrifice is a
karban yachid individual offering and emphasizes individuality.
However, " I f I am only for myself, what am I?" i.e. it is not
strictly individual but also has the quality of a communal
offering. Then he goes on to allude to the second reason by
saying " I f not now, when" i.e. it must be offered in a specific
time and therefore it supersedes the Shabbat.
In the middle statement he was also saying about himself,

"Ukeshe'ani le'atzmi" "Were it only an individual offering and
thus not considered a communal offering, it would not
supersede the Shabbat prohibitions, so I would not have added
any insight and would not have been appointed Nasi, so mah ani
what would I be?"
()
, :

"Set a fixed time for your study of T o r a h . " (1:15)
QUESTION: I f this is referring to study of Torah, instead of
just Toratecha your Torah it should say, "limud Toratcha"
"your study of Torah"?
ANSWER: There is a story of an American who took his son
to London to show him the interesting sights of that historic
city. During the tour, the father made sure to take him to
Parliament and point out the huge clock on top of the building
known as "Big Ben." The child strained to get a full view of the
clock, and so did the others who came to see it. "Daddy, I would
like to ask you something," said the boy. "Why did they put the
clock so high and make people strain their necks to look up to it?
Couldn't they have made the clock level with the eyes so that
everyone could see it easily, without trouble?" The father
thought for a moment and replied, "It is this way: I f they had
placed the clock low, people would adjust Big Ben to the time on
their watches. Now that the clock is high, beyond the reach of
all, they cannot try to reset it. I f they want to have the correct
time, they must set their own watches in accordance with the
time shown by Big Ben."
The same is true about the Torah. We should always regard
it as being on a lofty plane so that it will not be changed by
mortals. It is the correct "time" for all of us, and we must adjust
ourselves to this Divine clock and not tamper with it and
endeavor to adjust it to our opinion and convenience.
The word "keva" is from the same root as the word "kavua"
"stationary and affixed strongly." The Mishnah is instructing
that our Torah, which each of us received at Sinai, should be
"keva" "affixed firmly" we should adjust ourselves and our
"times" to it and not the reverse.
* * *
According to the Gemara (Shabbat 31a) when a person comes
before the Heavenly Tribunal, he is asked, "Kavata itim latorah"
49 VEDIBARTA BAM
15 Shammai says: "Set a fixed time for your study of Torah;
"Did you set aside fixed times for Torah study?" In light of the
above, the question is did you set your "times" in accordance to
the Torah, i.e. live your life the way Torah prescribes, or did you,
G-d forbid, conveniently adjust the Torah to your time?
( , - )
, !
"Set a fixed time for your study of T o r a h ,
say little and do a lot." (1:15)
QUESTION: How can these two points enhance one's Torah
study?
ANSWER: The word "keva" can also mean "steal" as in the
pasuk, "Hayikba adam Elokim" "Should a person steal from
G-d" (Malachi 3:8). The Mishnah is teaching us that one should
"steal" some time from his preoccupations and engage in the
study of Torah.
It is also teaching, "Emor me'at v'asei harbei" "Say little and
do a lot." This means that i f commitment to a long study period
of Torah may seem impossible due to a person's hectic schedule,
"Emor me'at" Commit yourself to a short interval of study, and
once you become involved and see the beauty of Torah, you will
continue on with your study and reevaluate your priorities."
1 1 1 r
()
* * *
A story is told of a student who approached one of the Ba'alei

Hamusar figures of the ethics movement and asked him, " I
only have fifteen minutes to study. Should I study Chumash,
Gemara, or musar?" The rabbi told him, "Study musar and you will
come to the realization that you have much more than fifteen
minutes to spare."

"Say little and do much." (1:15)
QUESTION: Who was the first in the Torah to demonstrate
this attribute?
ANSWER: When Avraham noticed the travelers in the
desert, he ran towards them and urged them to come to his tent
for some food, telling them " I will take a loaf of bread that you
. ,
T T ' ' : T T T T . . . - .. -
may sustain yourselves." Once they came in, he prepared three

calves in order to serve each one a tongue with mustard (Bereishit
18:5, 7, Rashi). Of this behavior the Gemara (Bava Metzia 87a)
says, "The righteous say little and do much."
By serving them specifically tongues with mustard, he
intended to impart a message. Mustard is hard to eat in large
amounts and a little bit on the tip of one's tongue is sufficient.
The tongue is the main speech organ. When Avraham offered to
prepare only some bread, they replied, "Do just as you have
said," implying that his talking and doing should be of equal
measure. To justify his extravagance he took the tongue, which
represents talking, and served it with mustard, as i f to say to
them, "Just as the tongue can tolerate only a very limited
amount of mustard, likewise the use of the tongue one's
speaking should be very limited, while one's actions should
exceed one's speaking many times over."
( , - )
, , !

"Set a fixed time for your study of T o r a h , say
little and do much, and receive a l l the men w i t h
a cheerful countenance." (1:15)
QUESTION: Why are these three sayings of Shammai put

together?
ANSWER: These three are an elaboration on the three
things that, according to Shimon HaTzaddik, maintain the exis
tence of the world (Mishnah 2). Regarding Torah, Shamai says,
"Make your Torah study a fixed habit. Regardless how occupied
you may be, set aside a fixed time daily to study Torah."
Regarding "avodah" "service" Shammai is advising that
one should say little and do much. In regard to "gemilut chas-
sadim" "acts of kindness" Shammai says that one should
"receive all men with a cheerful countenance."
()
51 VEDIBARTA BAM
say little and do much; and receive every person with a

cheerful countenance."

"And receive a l l the men w i t h a cheerful countenance." (1:15)
QUESTION: Instead of "kol ha'adam" "all the men" he
should have just said "kol adam" "all men"?
ANSWER: Shammai was strict and intolerant while Hillel
was extremely patient. The Gemara (Shabbat 31a) relates that, "A
gentile who desired to convert to Judaism came to Shammai and
said to him: 'Teach me the whole Torah within the time that I
can stand on one leg.' Shammai, angered at the request, struck
him with the builder's instrument which he had in his hand.
Then the gentile went to Hillel and repeated his request. The pa
tient Hillel told him the famous precept: 'What is hateful to you,
do not do to your fellow; this is the entire Torah, the rest is
commentary [what precisely is deemed hateful to others and
should be avoided]; go study.' "
In the Gemara (Yevamot 61a) Tosafot writes that though the
term "adam" refers only to the Jews, the expression "ha'adam" in
cludes non-Jews as well. Realizing the superiority of Hillel's
approach and the inadequacy of his, Shammai is now admitting
that one should receive "kol ha'adam" "all the men" (including
gentiles) with a cheerful countenance. Tolerance and affability
accomplishes much more than sternness and impatience. With
his change of attitude he was giving credence to the popular
adage, "You can catch more flies with honey than with vinegar.
()

"With a cheerful countenance." (1:15)
QUESTION: Literally, "panim yafot" means "a pleasant
countenance," which is obviously a cheerful one, so it could have
just said "bepanim yafot" "with a pleasant countenance." What
does the word "seiver" add?
ANSWER: The word "seiver" is from the same root as the
word "sevarah" "a thought and opinion." Sometimes one is
very busy and does not desire any visitors. Suddenly, the doorbell
, ,
. ,
rings and it is a friend coming to ask for a loan. Though the host
may be irritated by the intrusion, he should avoid expressing any
negative feelings and make sure that his outward appearance will
be such that "beseiver" the solicitor will have a "sevarah" a
thought i.e., impression, that the host's countenance is
"panim yafot" an indication of his happiness at the opportunity
to help a friend in need.
()
,
"Provide yourself w i t h a teacher and free
yourself of doubt." (1:16)
QUESTION: The words "histaleik min hasafeik" "free

yourself of doubt" are superfluous. I f one has a Rav, he will
solve the doubts and obviously one will no longer have them?
ANSWER: Rabban Gamliel's message is that in selecting a
Rav, one must select one whose greatness in Torah and piety are
unquestionable. I f there are any "sefeikot" "doubts" about
his calibre, one must stay away from him and pick someone else.
( ,)
* * *
At the Seder table, Rabbi Menachem Mendel Schneerson, the

third Rebbe of Lubavitch, the Tzemach Tzedek, once observed
that by yachatz breaking of the middle matzah for the purpose
of Afikomen someone was trying to determine which piece of
the middle matzah was bigger. The Tzemach Tzedek remarked,
"A gadol vas men darf em mestin iz kein gadol nit" "One whose
greatness has to be measured is not really great." True greatness
is readily apparent and recognized immediately.
53 VEDIBARTA BAM
1 6
Rabban Gamliel used to say: "Provide yourself with
a master and free yourself of doubt. A n d do not tithe by
estimation, even if giving in excess of the required
amount."
,
"And free yourself of doubt." (1:16)
QUESTION: What sort of doubts will one eliminate by

selecting a Rav?
ANSWER: When the famous Chassidic Rebbe, Rabbi
Schmelke of Nikolsburg, was asked by the great Torah giant
Rabbi Yechezkeil Landau, known after his famous work Noda
Biyehudah, why he took away time from his studies to travel to
Rabbi DovBer, the Maggid of Mezritch, his response was the
following:
The Torah portion which discusses Yitro's visit to Moshe
and his resolution to convert and embrace Judaism, starts with
the words "And Yitro heard." Rashi asks, "Ma shemu'a shama uba"
"What did he hear that made him decide to come?" What
bothered Rashi, Reb Schmelke said, is not the question of what
he heard, but why he made the effort to come. If he had resolved
to convert, why was it necessary to make a trip to Moshe? He
could have done it while remaining at home.
Rashi's answer is that he heard of the splitting of the sea and
Amalek's attack against the Jewish people. Yitro wondered how
it was possible for Amalek to do such a foolish thing. The entire
world witnessed the miracles at the sea which Hashem
performed for the Jews (Mechilta Yitro 18). How after such a
revelation, could Amalek demonstrate his lack of fear for
Hashem so blatantly?
Reb Schmelke concluded that from this it is apparent that
the evil inclination is so skillful that he can cast doubts in one's
mind even about things he has virtually witnessed with his own
eyes. To prevent such doubts from misleading the person, one
must be attached to a true tzaddik, and that is why Yitro traveled

to Moshe. The tzaddik helps the person to rid himself of all
doubts.
()
,
"Provide y o u r s e l f w i t h a teacher and free
yourself of doubt and do not tithe by
guesswork, even i f giving i n excess of the
required amount." (1:16)
QUESTION: What is wrong i f one wants to give in excess

of the required amount?
ANSWER: The Gemara (Eiruvin 50a) says that i f one
exceeds the ten percent required for ma'aseir, his remaining
produce becomes fit for consumption, but his ma'aseir is ruined
and may not be eaten. Rashi explains that the Torah does not
specify what percentage of a crop should be separated as
terumah. It does, however, specify that ten percent of the crop
be given as ma'aseir. Therefore, any percentage of a crop may be
designated as terumah, but no more than ten percent may be
designated as ma'aseir.
If more than ten percent is designated, the extra produce
does not attain ma'aseir status. This, however, does not prevent
the ma'aseir designation from taking effect on that part of it
which should have been separated. Thus, the remainder of the
crop is no longer tevel (untithed), and it may be eaten. It does,
however, mean that the excess "ma'aseir" that did not attain the
ma'aseir designation remains untithed and forbidden to eat.
Since there is no way of determining which part of the
separated portion is the ma'aseir and which the tevel, the Levite
may not eat any of it.
Rabban Gamliel is addressing those who claim they do not
need a rabbi and that whenever they have a doubt, they w i l l be
"machmir" "act stringently." In response to them he says that
stringency is not always the proper solution and that
sometimes it can be improper. In support of this, he cites an
example from the laws of tithing, where exceeding the legal
55 VEDIBARTA BAM
requirements is not in compliance with halachah. Likewise, one

should not just act stringently when he has a doubt, but
consult a rabbi and receive proper guidance. ([1] )
* * *
A "modern" thinking rabbi once moved into a
neighborhood and began attracting people away from the
authentic Torah-oriented synagogue. The Rav of the shul met
with him and asked him what he did when someone asked him
a she'eilah in a matter of kashrut. His response was, " I have no
problem with that. I take a stringent approach, and I tell the
inquirer to discard the food in question."
Upon hearing this the old Rav said, "Let me tell you a
story. There was once a villager that would always come into
the city to see the rabbi whenever he had a she'eilah. The poor
rabbi's family enjoyed his coming, since he would always bring
produce from his farm. Once, a long time passed, and he no
longer came, and it was assumed that he must have passed on.
Then one day, he suddenly appeared and somewhat surprised,
the rabbi asked him, 'How is it that for such a long time you
did not have any she'eilot?'
The villager told him that one morning when he was getting
ready to come in with a she'eilah, a new neighbor told him that it
was not necessary for him to go to the rabbi anymore since there
was a "do it yourself" method devised by the Torah. It is written,
"Meat in the field which is treif you shall not eat; you shall throw
it to the dog" (Shemot 22:30). My neighbor told me that this
means that when one has a question whether meat is kosher or
treif, one should throw it to the dog. If he eats it, it is a sign that
it is treif, and if he refuses to eat it, it is a sign that it is kosher. I
started doing this whenever I had a she'eilah.' ' I f so,' asked the
Rav, 'Why do you come now?' The villager replied, 'When I
would come to you, sometimes you said the meat was kosher
and at other times you said it was not. The dog, however, is a
very machmir stringent every time I throw him a she'eilah, he
decides it is treif and eats it up.' "
, :
,
"Shimon his son says, ' A l l my days
I grew up among the Sages.' " (1:17)
QUESTION: 1) Why does the Mishnah list him as "Shimon
his son" and not "Rabban Shimon," as it does in the following
Mishnah? 2) To bring out the importance of silence, why did he
first state that "All my days I grew up among the Sages"?
ANSWER: Rabban Shimon's intent is to emphasize the
importance of humility. Usually the son of a leader, through his
father, has the opportunity to meet often with important
dignitaries. Being the son of a leader, he becomes friendly with
them and they admire him.
In this Mishnah Rabban Shimon is saying, "though I was the
son of the Prince of the generation, Rabbi Gamliel, and all the
Rabbis knew me and I knew them, I never used this to my
benefit, but always conducted myself humbly and did not speak
in the presence of other great men."
,
"Shimon his son says, ' A l l my days I grew up
among the Sages.' " (1:17)
QUESTION: "All my days" superficially means his entire
lifetime, even when he was the Nasi. Wasn't he already grown
and great then?
ANSWER: The fundamental purpose of this Mishnah is to
teach humility. Rabbi Shimon, even upon ascending the highest
rank of leadership, never ceased growing. He considered all the
people around him to be chachamim wise. Regardless of the
extent of their intelligence, each possesses a certain spark of
wisdom which is worthy to be learned and studied.
Consequently, he said all my days, my entire lifetime,
"gadalti" I constantly grew and became bigger, thanks to my
being "bein hachachamim" among the wise, i.e. learning some
wisdom from everyone.
1
()
57 VEDIBARTA BAM
17 Shimon his son says: "All my days I grew up among

"And I did not find anything better for one's
person than silence." (1:17)
QUESTION: Why the emphasis on "guf "the body"?
ANSWER: Rabban Shimon is saying that he learned the
virtue of silence from the human body. Hashem created a man
with two ears and one mouth to teach him that he should spend
twice as much time listening as he does speaking.
()

"And I did not find anything better for one's
body than silence." (1:17)
QUESTION: The word "leguf "for the body" is super
fluous. It could have just said " I found nothing better than silence"?
ANSWER: Silence is not always a virtue. One should speak
words of Torah as much as is physically possible, and one should
engage as much as possible in prayer and reciting Psalms. It is
not enough to just read the words with one's eyes; they should
be verbalized.
The Gemara (Eiruvin 54a) says that Shmuel told Rabbi
Yehudah "Open your mouth and read the Scripture." He told
him to study aloud when learning so that the learning would
remain with him, as it says (Proverbs 4:22), "These [the words
of Torah] are life to those who find them. Do not read this as it
is written, lemotza'eihem to those who find them rather read
it as if it were written lemotzi'eihem bepeh to those who express
them [the words of Torah] with their mouths."
However, when Rabbi Shimon says that the best thing for the
guf physical body is silence, he means that a person's
requests for sustenance and all physical needs should not be
merely for the material and physical benefit of the guf body
per se. Rather he should pray for a strong and healthy body so
that he will be able to study Torah and perform mitzvot without
any interference or ailments.
()
, ,
This sort of spiritual service is illustrated in the following

dialogue which the previous Lubavitcher Rebbe, Rabbi Yosef
Yitzchak Schneersohn related. When Rabbi Sholom DovBer
Schneersohn, the fifth Rebbe of Lubavitch, was a young child he
was discussing with his brother Rabbi Zalman the advantage of
Jews over non Jews. His brother, who was older, said that Jews
are a wise people: they can study much Torah and pray to
Hashem with deveikut devotion and dedication. The young
Sholom Ber asked him, "But what advantage do the very simple
Jews have, who cannot learn and daven with devotion?"
Their father, Rabbi Shmuel Schneersohn, who was the
Rebbe of Lubavitch at the time, noticed his son's dilemma and
inability to answer his younger brother, called them both over,
and also called for Ben Tzion, who was a very simple and
unlearned Jew who worked as a servant in their house. When he
arrived the Rebbe asked him, "Did you eat?" Ben Tzion
answered, "Yes." "Did you eat well?" Ben Tzion answered,
"Thank G-d I am full." "Why did you eat?" the Rebbe asked him.
"In order to live." "And why do you live?" With a sigh he
responded, "So that I can be a Jew and fulfill the will of
Hashem."
The Rebbe them told him to call their gentile wagon driver
Ivan, who happened to speak Yiddish fluently. The Rebbe asked
him, "Did you eat today?" "Yes." "Did you eat well?" "Yes."
"Why did you eat?" "In order to live." "And why do you live?"
"So that I should be able to have a good drink of whiskey and a
morsel (farbaisen)."
The Rebbe then said to his children, "Now you see, inherent
in a Jew's nature is that he eats in order to be a Jew and serve
Hashem, and his sigh tells you that he really means it. The Jew
eats for the sake of his soul, and the non-Jew eats for the sake of
his body."
()
59 VEDIBARTA BAM
the Sages and did not find anything better for one's
.
"Shimon his son said, 'Not study but practice is
the essential thing.' " (1:17)
QUESTION: Why for this statement is the author listed as
"Shimon his son [of Rabban Gamliel]" and not as "Rabbi
Shimon"?
ANSWER: Shimon was the son of Rabban Gamliel. In this
mishnah, he is giving credit for what he is to his father. He is
saying that he owes his present stature to being his father's
[Rabban Gamliel] son. From the way his father reared him he
learned an important lesson concerning father-son relationships,
which he is now conveying.
It is not sufficient to merely instruct your child about Torah
and mitzvot. You must first show your own commitment, and
then you can endeavor to convince him. You cannot just say to
your child "Go to shul to daven or take a sefer and learn." You
must be a living example for the child to emulate.
Thus, Rabbi Shimon is saying, "My father raised me not with
lectures, but by serving as a living example. He did not satisfy
himself by just Midrash preaching and telling me what is
right and what is wrong, but by ma'aseh practice doing it
himself. Seeing him do it, I developed a desire to emulate him.
* * * ()
A non-observant father once sent his child to a Hebrew

school. As the child's Bar-Mitzvah was approaching, he took his
son to a Jewish book store and asked the salesman for a Bar-
Mitzvah set. The salesman opened the box and the boy saw a pair
of tefillin and a tallit in it. Having no knowledge of these strange
items, he asked his father with a puzzled expression on his face,
"What are these?" The father told him, "My son, this is what
every Jew must have after he becomes Bar-Mitzvah." The young
boy looked up to his father inquisitively and asked, "So father,
when are you becoming Bar-Mitzvah?"
. ,
,
: , , , :
:

"And whoever engages in excessive talk brings on sin." (1:17)
QUESTION: Instead of "meivi cheit" "brings on sin" it
should have said that he himself is a "choteh" "sinner"?
ANSWER: Worse than sinning oneself, is to cause others to
sin. Rabbi Shimon's statement "Not study, but practice is the
essential thing" is directed to rabbis and teachers. He is telling
them that the way to impress congregants and students is not
through lengthy lectures, but showing a live example.
Rabbi Shimon continues; the rabbi or teacher who is a
"marbeh devarim" "a big talker" but does not practice what
he preaches, will "meivi cheit" "cause sin" because the
congregation and students who observe his hypocrisy will not
follow him even when he says the right thing, but do whatever
they desire. They will make the popular argument that they do
not want to be hypocrites and therefore they do no mitzvot at all.
( , - )
, , : !
"The w o r l d endures by virtue of three things:
Justice, truth, and peace." (1:18)
QUESTION: How does this reconcile with what Shimon
HaTzaddik said, "The world stands on three things: Torah,
avodah, and gemilut chassadim' " (1:2)?
ANSWER: Shimon HaTzaddik is discussing why Hashem
created the world. Rabbi Shimon ben Gamliel is referring to the
way the world Hashem created can endure and successfully
flourish and develop. Without these three qualities, there would
be self-destruction of the world and society.
1
()
61 VEDIBARTA BAM
person than silence.

"Study is not the essential thing, practice is; and
whoever engages in excessive talk brings on sin."
1 8
Rabban Shimon ben Gamliel says: "The world
endures by virtue of three things justice, truth, and
1
peace as it is stated: 'Administer truth and the
judgment of peace in your gates.' "
1. Zechariah 8:16.
There is a Midrash pliah wondrous Midrash that says

that when Moshe saw in the Torah the words "tadeshei ha'aretz
desha" "Let the earth sprout vegetation" (Bereishit 1:12) he
saw the destruction [of the Beit Hamikdash] and cried. What is
the connection between this pasuk and the destruction of the Beit
Hamikdash?
According to the Jerusalem Talmud (Pei'ah 2:4), Moshe
studied the entire Torah, including anything that will be
expounded later by the Sages throughout the generations. When
he came to Pirkei Avot, he realized an obvious contradiction: Two
Sages offer different lists of things which maintain the worlds
existence. They can be reconciled, however, by noting that
Shimon HaTzaddik is referring to the time when the Beit
Hamikdash existed and Rabbi Shimon ben Gamliel is giving three
other qualities, which in the time of destruction will replace the
pillar of avodah sacrifice (see Midrash Shemuel).
The acronym for the three things that he mentions, "din"
, "shalom" , and "emet" , is the word "desha" .
Therefore, when he reflected back on the pasuk "tadeshei ha'aretz
desha," he cried because he saw that there would be a destruction
and "desha" "din, shalom, and emet" would be the thing through
which the earth would remain in existence.
( , ,)
PIRKEI A V O T 62
,
, ,
: :
:

"Rabbi Chananyah ben A k a s h y a says: T h e Holy
One, blessed be He, w i s h e d to make the people
of I s r a e l meritorious; therefore, He gave them
T o r a h and mitzvot i n abundant measure."
QUESTION: Wouldn't it be more convenient for the Jews i f

there were less mitzvot?
ANSWER: Adam, the first man, lived nine hundred and
thirty years. The Torah relates very little of what he did during
all these years. One of the things recorded in the Torah about
him, is that on the very day he was created he violated the one
and only command which Hashem gave him, not to eat of the
fruits of the eitz hada'at Tree of Knowledge.
Why is it necessary to reveal that Adam violated Hashem's
command?
There are people who claim that 613 mitzvot are too many. I f
the number were reduced, it would be easier for them to be
Torah observant. Adam, on the day of creation had only one
mitzvah, which unfortunately he violated. This teaches, that
regardless of how many mitzvot a person has to observe, he must
be aware of the yeitzer hara, who will always endeavor to find a
way to trap him into sinning. Hashem did not overburden us
with His mitzvot. He gave us 613, knowing that it is the amount
a Jew is capable of handling.
()
* * *
Two people, each carrying a sack weighing 100 pounds, were
climbing a mountain. One was extremely happy, the other very
63 VEDIBARTA BAM
1
Rabbi Chananyah ben Akashya says: "The Holy One,
blessed be He, wished to make the people of Israel
meritorious; therefore He gave them Torah and mitzvot in
2
abundant measure, as it is written: 'G-d desired, for the
sake of his [Israel's] righteousness, to make the Torah
great and glorious.' "
1. Makkot 23b. 2. Isaiah 42:21.
sad. Someone yelled up to each of them, asking i f he could add

to his sack. The happy one said, "of course," and the other one
replied, "oh no!" It turned out that the happy one was carrying
valuable gems, and the other a sack full of rocks.
Every Jew is required to "climb the mountain," i.e., elevate
himself spiritually. This is accomplished through studying Torah
and performing mitzvot. When a person considers Torah and
mitzvot a sack of gems, he "carries" it joyfully, and his yeitzer hara
cannot deter him. I f he views Torah and mitzvot as a difficult
burden, he moans all the way and even one mitzvah would be
more than enough.
* * *
Many of the mitzvot are in the category of mishpatim civil
laws which human intellect also dictates as proper, and many
non-Jews and governments adhere to these laws. Likewise, the
Torah contains many admonitions which people abstain from
them in any case, e.g., eating abominable creatures and crawling
things, etc.
However, the Gemara (Kiddushin 31a) says that the one who
is commanded and observes is greater than the one who is not
commanded and performs precepts voluntarily. The reason for
this is because, unlike the one who is not obligated, the one who
is obligated to perform a precept is more worried and anxious
lest he not fulfill. Thus, his reward is greater.
Hence, by making all these human-approved laws mitzvot,
Hashem gave us an opportunity to receive extra reward, for now
they are mitzvot and not merely something we do to uphold
morality.
PIRKEI AVOTCHAPTER TWO 64
, :
T T T T V T T : V V -
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"Rebbe [Yehudah haNasi] says...Be as careful
[in the performance of a seemingly] minor
mitzvah as of a major one, for you do not k n o w
the r e w a r d given for the mitzvot." (2:1)
QUESTION: It seems as though Rebbe is contradicting

himself. I f we do not know the reward given for a mitzvah, how
can we know what is minor and what is major?
ANSWER: Rebbe does not err when he talks of minor mitzvot

and major mitzvot and indeed the reward for the minor mitzvah is
not as great as that for a major mitzvah. However, Ben Azai says
(4:2) "one mitzvah brings about another." Consequently,
Rebbe says, "Be as careful [in the performance of a seemingly]
minor mitzvah as of a major one" because you do not know what
additional mitzvah the minor mitzvah may bring you to do.
Possibly through doing a minor mitzvah you will obtain the op
portunity to do a major mitzvah for which the reward is very great.
()
65 VEDIBARTA BAM
CHAPTER T W O
1
Rebbe says: "Which is the right path that a man
should choose for himself? That which is honorable to
himself and brings him honor from man.
"Be as careful in [the performance of a seemingly]
minor mitzvah as of a major one, for you do not know the
reward given for the mitzvot.
"Consider the loss [that might be incurred while
performing] a mitzvah against the reward [earned by its

" K n o w what is above you." (2:1)
QUESTION: The word "mimach" "from you" is extra. It

should have just said "Know what is above"?
ANSWER: The Mishnah is conveying an insight of great
profundity on G-dliness. The Maggid of Mezritch would say,
"Know that everything above all that transpires in the
spiritual realms is mimach from you dependent on your
conduct. Each of us has the potential to influence the most
elevated spiritual realms."
()
* * *
With this thought the Maggid also explains a seemingly
difficult Midrash Rabbah (Vayikra 24:9), which says on the pasuk
"You shall be holy for I am holy" (ibid. 19:2) that "Kedushati
lema'alah mikedushatchem" "My holiness is greater than yours."
Why is it necessary for the Midrash to inform us that
Hashem's holiness is greater than ours? Who would think
otherwise?
, .
, ,
. ,
indeed, the intent of the Midrash is not simply to inform us

of Hashem's greatness, but to relate an important message to
K'lal Yisrael. Every Jew is able to add to Hashem's holiness by
conducting his life in a way which is a Kiddush Hashem
sanctification of Hashem. People impressed with the behavior of
the Jewish people ultimately will praise Hashem.
Thus, Hashem is saying, "Kedushati lema'alah" "My
holiness up in heaven" is "mikedushatchem" "dependent on the
holiness of your conduct on earth."
()
2 ,
" A n E y e that sees, an E a r that hears, and a l l
your deeds are recorded i n a Book.'" (2:1)
QUESTION: In 3:1, Akavya ben Mahalaleil also says, "Re
flect upon three things and you will not come to sin": coming
from "a putrid drop," going to "a place of dust," and "before
Whom you will give an accounting." Why does Rebbe talk about
heavenly matters while Akavya ben Mahalaleil cites earthly ones?
ANSWER: Rebbe was Rabbi Yehudah HaNasi, and he was
also known as Rabbeinu Hakadosh our holy teacher. He
received this title because he was totally removed from worldly
and mundane matters (see Ketubot 104a). Thus, in his state of
exaltation, the things he advises to reflect upon are the lofty eye,
ear, and book of record, which are up in heaven.
The etymology of the name "Akavya" is "akeiv" ( );
"heel" and the name "Mahalaleil" is composed of two words
67 VEDIBARTA BAM
observance], and the gain [derived] from [committing] a

sin against the loss.
"Reflect upon three things and you will never come

to sin: Know what is above you an Eye that sees, an
Ear that hears, and all your deeds are recorded in a
Book."
"mahallal ei-l" (-" ) one who praises Hashem." Thus,

"Akavya ben Mahalaleil" means the heel of a person who is
totally immersed in the praise of Hashem. This means that
through service of Hashem, the person has so elevated his body
that even its lowest part the heel has come to reflect upon
three things which will prevent a person from sinning. Since he
was involved in elevating his body and physical matter, among
the things he cites are entities of the lowest level among the
mundane and earthly.
(401 - )
Regarding "an eye that sees," a story is told of an unlearned

coachman who was driving a great tzaddik. Enroute, they passed
a beautiful orchard. The poor coachman's appetite swelled and
he said to his passenger, " I will go down and pick some fruit for
myself, and you sit here and be on the lookout for me." As he
was about to pick an apple from the tree, he heard the rabbi
scream, "Men zet, men zet" "They see, they see." Immediately
he ran back to the coach, and after looking around, the
frightened coachman said, "Who is looking? I do not see,
anyone?!" The rabbi said with a soft smile, "Hashem above sees,
and He was looking at what you were about to do."
:
, ,
,
I T ' ' . : T " : T T T : T * I T T :
,

"Rabban G a m l i e l the son of R a b b i Y e h u d a h
HaNasi says, 'It is good [to combine] the study
of T o r a h w i t h an occupation' " (2:2).
QUESTION: Throughout, when Rabban Gamliel is quoted,

his pedigree is not listed. Why is his full pedigree listed here: his
father's name and that his father was the Nasi (leader of the
generation)?
ANSWER: Rabbi Yehudah was appointed Nasi due to his
greatness in Torah and monetary affluence. Thanks to his wealth
he was able to support many Torah scholars, and together with
them he compiled the Mishnah (see Rambam, Introduction to
Mishneh Torah). Rabban Gamliel succeeded his father as Nasi.
In this mishnah he is emphasizing the importance of having
an occupation and working. It is especially convincing when the
one who advocates this is a scion of an extremely wealthy family.
Though he was born with a "silver spoon in his mouth" and
really did not have to work for a livelihood, nevertheless, even he
emphasizes that those who engage in Torah study should also
have an occupation, since the toil in both of them will keep sin
out of the mind.
()

"It is good [to combine] the study of T o r a h
w i t h derech eretz." (2:2)
QUESTION: What exactly is "derech eretz"?

69 VEDIBARTA BAM
2
Rabban Gamliel, son of Rabbi Yehudah HaNasi,
says: "It is good [to combine] the study of Torah with an
occupation, for the effort required by them both keeps
sin out of mind; while all Torah study that is not
combined with work will ultimately cease and will lead to
sin.
ANSWER: The words "derech eretz" ( ) have the

numerical value of five hundred and fifteen, as does the word
"tefillah" (" )prayer." The Mishnah is emphasizing that
Torah and tefillah must go hand in hand. The effort expended in
both these things together on a daily basis will definitely cause
one to forget about sinning.
()
* * *
incidentally, the names of our patriarch and matriarch
Yitzchak and Rivkah together also add up to five
hundred and fifteen, as does the word "tefillah"
"prayer." A reason for this may be that they are the only couple
in the Torah who prayed together (see Bereishit 25:21, Rashi). In
fact, their only joint activity reported in the Torah is their
praying.
* * *
Alternatively, the Mishnah is teaching that derech eretz
business, occupation, and livelihood should be in accordance
with the laws of Torah.
()
... ...
" A l l T o r a h study that is not combined w i t h
w o r k w i l l in the end cease." (2:2)
QUESTION: Why will Torah without employment cease?

ANSWER: When a person accepts employment in a
company, he is bound to certain conditions. He must arrive at
,
, , ,
. ,
work promptly and not leave early. On the job he must work
diligently and not waste time from work to attend to personal
matters, etc.
Rabban Gamliel is giving us valuable advice for success in
Torah studies. One should approach Torah study as though it
were one's employment, following the learning schedule
punctually and not interrupting to attend to personal matters.
One who lacks this total commitment to his "vocation" of Torah
study greatly risks failure, but with total dedication and the
above-mentioned approach, one will merit Divine blessings for
success.

" A l l w h o occupy themselves w i t h the affairs of
the community s h a l l be engaged w i t h them for
the sake of Heaven." (2:2)
QUESTION: Later it says, "Let all your deeds be for the sake
of Heaven" (2:12), so why does Rabban Gamliel single out here
those who occupy themselves with communal affairs? Also, why
is this mentioned in this Mishnah where the main thought is
about Torah together with occupation?
ANSWER: First the Mishnah is addressing itself to the talmid
chacham Torah scholar. It stresses to him the importance of
having an occupation so that he will be able to study Torah
comfortably and not be a burden on the community or, G-d
forbid, need to rely on "non-kosher" methods to support himself
and his family.
71 VEDIBARTA BAM
"All who occupy themselves with the affairs of the

community should be engaged with them for the sake of
Heaven, for the merit of their fathers assists them, and
their righteousness endures forever. A n d upon you [says
G-d] I will bestow great reward, as though you had
accomplished it [all by yourselves]."
Now, the Mishnah is directing a similar message to those

who are engaged in communal endeavors. They, too, should have
an occupation as a source of income. Their communal work
should be "lesheim shamayim" "for the sake of Heaven" and
not for the sake of income. When one works for the community
and receives monetary compensation, he is opening himself up
to suspicion and disrespect. Communal workers should be
people who can dedicate their time and efforts altruistically and
not out of need to earn a livelihood.
()
* * *
When Moshe was distressed by the attitudes of Korach and
his contingency, he said, " i have not taken even a single donkey
of theirs" (Bamidbar 16:15). The Midrash Rabbah (ibid. 18:10)
offers a very interesting interpretation of what Moshe meant.
Employees of charitable organizations usually have expense
accounts and some spend lavishly while traveling. When Moshe
traveled to Egypt to tell Pharoah to release the Children of Israel,
he would have been justified in presenting them with a bill for
the expenses incurred on their behalf. Nevertheless, he used his
own donkey to transport himself and his family (Shemot 4:20)
and did not ask for reimbursement.
Moshe was a truly dedicated leader of K'lal Yisrael and a
model for all involved in communal affairs.
, ,
, ,

"Be w a r y of those in power." (2:3)
QUESTION: Pirkei Avot is known as "mili dechassiduta"

guidelines for pious conduct beyond the measure of the law (see
Bava Kamma 30a). This Mishnah is giving sound advice, but how
does this policy enhance piety?
ANSWER: The authors of the previous two mishnayot were
Rabbi Yehudah HaNasi, and his son Rabban Gamliel, who
succeeded him as Nasi leader. The term "reshut" is not limited
to the ruling power, i.e. government, but includes any communal
position which gives its holder some power and leadership.
Usually, such positions are attained on the basis of
popularity and competency. i n pursuit of the office, a person
tends to make insincere and at times even impossible promises
to everyone. Once the desired office is acquired, the people who
were given the promises are in total dismay since the person
who appeared to love them when he needed them now does not
recognize them when they need him.
The Sages are alerting those people who are seeking
leadership to beware of the pitfalls and not emulate false ways of
the "seasoned politicians." At all times a person should be
careful about giving his word. i f he does not mean it, or knows
he will not be able to produce, he must not deceive people in his
pursuit of personal greatness.
73 VEDIBARTA BAM
3
Be wary of those in power, for they befriend a
person only for their own benefit; they seem to be friends
when it is to their advantage, but do not stand by a man
in his hour of need.
Aharon was the Kohen Gadol High Priest who kindled

the menorah for the entire forty years the Jews sojourned in the
wilderness. The Torah says of him, "Vaya'as kein Aharon" "And
Aharon did so [as Hashem had commanded Moshe]" (Bamidbar
8:3). Rashi explains that the Torah emphasizes that "Aharon did
so" to declare Aharon's praise "shelo shinah" that he did not
deviate.
Would anyone suspect that Aharon would depart from

Hashem's command?
Aharon was an "oheiv shalom verodeif shalom" "lover of

peace and pursuer of peace" (Avot 1:12) and was therefore
loved by every Jew. An ordinary citizen is often affable and
involved with people and their needs. However, a person who is
appointed to a high office may become conceited and distant.
Aharon's greatness is that even when he became Kohen

Gadol, holding the second highest position in the Jewish
community, "lo shinah" he did not change toward his fellow
man he still remained the same "oheiv shalom verodeif shalom"
"lover and pursuer of peace."
(!)
, :
,
.

"Make H i s w i l l . " (2:4)
QUESTION: Instead of "asei" "make" it should have

said "kayeim" "fulfill"?
ANSWER: This teaching conveys a fundamental lesson: Each
of us has the ability to remake Hashem's will, as it were, to
arouse a new desire on His part. To apply this principle, a person
might think that since it is Hashem's will that we are in exile, we
should resign ourselves to the situation. Nothing is further from
the truth. Hashem is anxiously waiting for us to arouse a new
will on His part. He is waiting for us to motivate Him to bring
the redemption.
()

"Fulfill H i s w i l l as y o u would your o w n w i l l . "
(2:4)
QUESTION: The word "kiretzonecha" "as your will" is

superfluous; why doesn't he simply say "Do His will"?
ANSWER: The message in this Mishnah is indeed much more
profound than just calling on man to do the will of Hashem. The
money we spend during our lifetime can be divided into two
portions: Some goes to spiritual matters such as tzedakah,
mitzvot, and tuition, and the other goes for physical necessities
and personal pleasures. i n retrospect, we usually see that money
spent on pleasures has been wasted. However, the return for
money spent on the spiritual is everlasting.
75 VEDIBARTA BAM
4
He used to say: "Make His will your will, so that He
may fulfill your will as though it were His will. Set aside
your will because of His will, so that He may set aside
the will of others before your will."
Unfortunately, many people who are blessed with affluence

spend freely on personal amenities, yet plead poverty when it
comes to spending money on spiritual matters. The Mishnah is
advising that a person should fulfill His will as he would his own
will, i.e. an equal amount of money should be spent on spiritual
matters as on physical ones. i f one has money to "throw over the
cliff," one should not plead poverty when it comes to spending
for Hashem.
()
* * *
Alternatively, a wealthy father who had an only son whom

he loved very much appointed an executor over his estate and
instructed him, "When i die, give my son as much as you want
from the estate, and keep the rest for yourself." The greedy
executor kept 95% for himself and gave 5% to the son. The son
was very upset. Unable to believe that this was really his father's
intention, called the executor to a Din Torah. The rabbi listened
carefully and ruled that the executor was to give 95% to the son
and keep only 5% for himself, explaining to the executor that the
father was indeed a very wise man. "His words were, 'Give my
son as much as you want, and keep the rest for yourself.' Since
you demonstrated that you want 95%, that must be the amount
that the father wanted you to give his son."
The Mishnah in conveying mili d'chassiduta words of piety
and it is instructing that the ultimate piety is that what you do
[for] His will i.e. the amount you expend for Torah and mitzvot
observance should be kiretzonecha as you would do for
yourself. Since as a mortal you would like the maximum for your
pleasures and amenities, suffice for yourself on less and let the
, :
, ,
,
. ,
majority of your financial resources go for Torah and mitzvot.

And just as to achieve your needs you will not spare any effort,
likewise exert your best effort for spiritual matters and be
subdued when it comes to your material interests and desires.
w h e n one conducts himself in such a manner, he will merit
that Hashem will fulfill his will, because such a person is a
tzaddik and Hashem listens to him to the extent that even i f
Hashem makes a decree, a tzaddik is able to cancel it (Mo'eid
Kattan 16b).
()

"So that He may fulfill your w i l l as though it
were H i s w i l l . " (2:4)
QUESTION: The word "kiretzono" "like His w i l l " is

extra. Since he instructs "Make His will your will," it should
have just said "So that He may do your will"?
ANSWER: There is no question that a person loves himself
dearly and wants only the best. However, a person may not really
know what is in his own interest. At times, what one wants and
prays for may actually be harmful.
Since Hashem is good, and the nature of the good is to do
good, what Hashem has in His w i l l to do for us is definitely
what is best for us. Mortal man, however, does not know
what Hashem knows and thus his w i l l may be to have
something which is not in his best interest. The Mishnah is
saying that when we make His w i l l our w i l l , He w i l l make our
w i l l and desire be the same as His w i l l , i.e. he w i l l give us the
77 VEDIBARTA BAM
Hillel says: "Do not separate yourself from the

community. Do not be sure of yourself until the day you
die. Do not condemn your fellowman until you have
stood in his place.
"Do not make a statement which is not readily
understood [in the hope] that it will ultimately be
understood. A n d do not say, 'When I will have free time I
will study,' for perhaps you will never have free time."
intuition to ask for the good things which He knows are for our
benefit.
(11 )
* * *
In the Ne'ilah prayer of Yom Kippur, we pray "Ve'otzarcha hatov
lanu tiftach" "Your good treasures open for us." The previous
Lubavitcher Rebbe, Rabbi Yosef Yitzchak Schneersohn asks,
"From Hashem emanates only good and all that He does is for
our good, so why the emphasis 'otzarcha hatov' 'Your good
treasure?' "
The Rebbe answers, that the punctuation in the prayers
needs adjustment. The comma in the statement has to be moved
and placed after the word "lanu" "for us." Since man does not
know what is really good for him, we implore Hashem that,
"Otzarcha hatov lanu the treasure which is good for us tiftach
You should open."
, , :
,
, ,
" H i l l e l says: D o not separate yourself from the community;
do not be sure of yourself u n t i l the day you die; do not
condemn your fellowman u n t i l you have stood in his place;
do not make an ambiguous statement w h i c h is not readily
understood; and do not say, 'When I have free time I w i l l
study, for perhaps you w i l l never have free time." (2:4)
QUESTION: Why are these five sayings of Hillel placed
together in one Mishnah?
PIRKEI AVOTCHAPTER TWO
78
ANSWER: In this Mishnah, Hillel actually makes one

statement, namely: "Do not separate yourself from the
community." i n the additional remarks, he is refuting the
popular excuses that people give for violating this principle:
To those who say " i do not need the community and can
manage very well on my own," Hillel says, "Do not be sure of
yourself until the day you die."
Once, a Rabbi noticed that a person who attended the
Synagogue regularly was absent for a few weeks, so he decided
to pay him a visit. Entering the living room, he noticed the man
sitting by the fireplace, seemingly in good health, and sat down
next to him. The Rabbi politely inquired as to the reason for his
recent absence and the man replied that shul was crowded and
noisy. He had decided that his prayers would be more
meaningful if he were alone and undisturbed. The Rabbi did not
respond, but stared at the fireplace, which was filled with
glowing coals. Then he rose from his seat, removed one coal
from the fire with the tongs, and placed it on the floor in front of
the fireplace, saying: " i hope to see you back in shul shortly."
At first, the man was puzzled by his Rabbi's actions, but
soon the meaning became clear to him: The Rabbi was showing
him that in unity there is strength. When coals are together, one
keeps the other glowing. When one coal is taken out and
separated from the others, it quickly becomes extinguished.
To people who claim " i do not join the community because
some of the members do not meet my standards," Hillel says,
"Do not condemn your fellowman until you have stood in his
place."
To those who say " i avoid the community because whenever
i speak up, no one listens and appreciates my insights." Hillel
says, "Possibly the fault is yours. Do not make an ambiguous
statement which is not readily understood."
79 VEDIBARTA BAM
Many have keen vision in detecting the faults of others, but

fail to see their own foibles and shortcomings. A housewife once
complained to her maid that the house was not cleaned and
dusted properly. The maid was flushed with amazement, for all
looked immaculate. Finally, she turned to the housewife and
said, "Madam, I think the dust you see is on your own glasses."
The woman removed her glasses and, sure enough, the lenses
were covered with dust.
Finally, to those who push off involvement in the
community due to lack of time and hope to get involved when
they retire, Hillel advises, "Do not wait till later; perhaps later
will never arrive."
()

"Do not condemn your fellowman u n t i l y o u
have stood in his place." (2:4)
QUESTION: Instead of "limekomo" "his place" why

doesn't it say "lematzavo" "his situation"?
ANSWER: "Mekomo" "his place" does not mean your
friend's place, but it means Hashem's place. According to the
Midrash Rabbah (Bereishit 68:9) Hashem is referred to as
"HaMakom" "the place" to emphasize that the world is
contained in Him and not He in the world. He is not limited by
space and therefore is everywhere.
The Mishnah is teaching that you should judge yourself and
not others. The only time when you can judge your friend is
when you reach Hashem's place. Then you will have before you
everything of the past, present, and future, and be capable of
passing judgment. Till then, however, do not judge your friend.
()
, :
, & , ,
,
.

" A boor cannot be sin-fearing, nor can an
ignoramus be a Chassid." (2:5)
QUESTION: What is the difference between a "boor" and an

"am ha'aretz"?
ANSWER: A boor is a person who possesses neither
intellectual nor moral virtues, that is, neither learning nor moral
conduct. He does not even acquire evil vices; he is void, so to
speak, of all good and evil. That is why he is called a "boor"; he is
like a sadeh boor fallow field which can produce nothing
(Eiruvin 17b). A person of this type cannot be sin-fearing because
he is unable to know what constitutes a wrongful act.
The am ha'aretz is a person who possesses moral, but not
intellectual virtues, that is, moral conduct but no learning. He is
called an "am ha'aretz" (of the people of the land a worldly
person) since he is valuable for social and civic purposes and he
possesses those qualities which benefit the social order.
Such a person can be sin-fearing because he is able to
differentiate between good and evil, right and wrong. He cannot
attain the level of Chassid because a Chassid is one who conducts
himself lifenim mishurat hadin above the letter of the law
(see Berachot 7a). Since the am ha'aretz possesses no learning and
does not know the law, he does not know how to rise above the
average behavior and to act in a manner that transcends strict
justice.
()
81 VEDIBARTA BAM
5
He used to say: "A boor cannot be sin-fearing, nor
can an ignoramus be pious. A bashful person will not
learn, neither can the short-tempered teach; nor can
anyone who is over-occupied in trade become a scholar.
In a place where there are no men, strive to be a man."
... ,
"He used to say, ' A boor cannot be sin-fearing.,
a bashful person cannot learn..." (2:5)
QUESTION: What is the connection between these six

messages and Hillel?
ANSWER: Hillel is teaching that in order not to be a boor or
an am ha'aretz, it is necessary for one to learn Torah, and he
brings to our attention some of the things a student or teacher
should not do. These are not just based on theory, but from his
own personal experience.
That Hillel illustrated that a bashful person cannot learn is
evident from what the Gemara (Yoma 35b) relates about him,
"Every day he used to work and earn one tropeik (small coin),
half of which he would give to the guard at the Beit Midrash, the
other half being spent for his food and for that of his family. One
day he found nothing to earn, and the guard at the Beit Midrash
would not permit him to enter. He climbed up and sat upon the
window to hear the words of Torah delivered by Shemayah and
Avtalyon.
It was the eve of Shabbat in the winter solstice, and snow fell
down upon him. When the sun rose, Shemayah said to Avtalyon,
'Every day this house is light and today it is dark; is it perhaps a
cloudy day?' They looked up and saw the figure of a man in the
window. They went up and found Hillel covered by three cubits
(approx. five feet) of snow. They removed him, bathed and
anointed him, and placed him opposite the fire, and they said,
'This man deserves that the Shabbat be profaned on his behalf.' "
82
To eradicate illiteracy, there is a need for teachers. They

must be patient with their disciples and make an endeavor to
answer their questions no matter how absurd they may sound.
Hillel was such a teacher par excellence. The Gemara (Shabbat
31a) relates that once two people made a bet that whoever
provoked Hillel to lose his temper would win four hundred zuz
as his prize.
The one who undertook to provoke him came to his house
on Erev Shabbat while he was busy preparing himself for the
Shabbat, and pretending not to know that Hillel was the Nasi,
called out as one would call to an ordinary peasant, "is there a
Hillel here?" Hillel came to the door and patiently greeted the
person and said, "My son, what do you seek?" The person
replied, " I have a question to ask of you." Hillel said, "Ask, my
son." The person asked, "Why are the heads of the Babylonians
round?" Although the question was actually trivial, Hillel
nevertheless treated it with deference. i n order not to
discourage him from asking questions thereafter which might
be very important, Hillel told him that he had asked a truly
profound question and went on to answer it.
The person left and again returned a few times with more
unimportant questions. "Why are the eyes of the Tarmodians
round? Why are the feet of the Africans so wide?" Hillel
patiently answered all his queries, and told him to feel free to
ask him any questions he wished. Finally the person said, " I f
you are indeed the great Hillel whom the people call 'Nasi,' let
there not be anymore like you among the Jewish people,
because i made a wager and on account of you i lost four
hundred zuz." Hillel then told him, "You may lose a few times
four hundred zuz, but Hillel will not take offense."
That he preferred Torah study in poverty to business
opportunities is to be seen from what the Gemara (Sotah 21a)
relates. Hillel and Shebna were brothers. Hillel engaged in the
study of Torah, and Shebna was occupied in business.
83 VEDIBARTA BAM
Eventually, Shebna said to him, "Come let us become partners

and divide the profits." Hillel declined the offer to barter the
merit he earned by devotion to Torah. He lived in poverty and
became one of the greatest Talmudic Sages and Nasi of K'lal
Yisrael.
The teaching " i n a place where there are no men strive to
be a man" is illustrated by the story of how he assumed the
position of Nasi. As the Gemara (Pesachim 66a) relates, when he
came to the city where the sons of Beteira lived and he was the
only one who knew the answer to a halachic question regarding
the Pesach offering, the people offered him the position of Nasi.
He accepted it since there was no one there as qualified as he
was.
()

"And i n a place where there are no men, strive
to be a man." (2:5)
QUESTION: In all times and in all places one should strive

to be a man. Why the emphasis of " i n a place where there are
no men?"
ANSWER: Some people act very frum pious in the
company of their friends, but when they are alone at home
with no one watching, there is much to be desired. For
example, in shul they daven slowly and with much kavanah, but
at home they rush through the davening in a few minutes.
When invited to a catered meal they make many inquiries
regarding kashrut, but in their home they are very lax and
extremely lenient.
To them Hillel says, "When you are in a place where there
are no men," i.e. in the privacy of your home, "strive to be a
man." Be the same man as you are when you are in the
company of others. Bear in mind that though no one sees what
you are doing, Hashem does.
()
, &
T - : ~ T T , ~ ~ : - , T T I
: ,
,
"He also s a w a s k u l l floating on the water; he said
to it: 'Because you drowned others, they drowned
you; and ultimately those who drowned you w i l l
themselves be drowned.' " (2:6)
QUESTION: From whose body was the skull?

ANSWER: After the Jewish people walked through the sea
onto dry land, and the waters resumed flowing and drowned the
Egyptians, Moshe witnessed Pharaoh's skull floating on the sea.
Hillel was the reincarnation of Moshe, and therefore
resembled him in many ways. He, too, served as Nasi of K'lal
Yisrael (Pesachim 66a), exemplified humility (Shabbat 31a), and
lived 120 years (Sifri Devarim). Once, Hillel too saw the skull of
Pharaoh floating and said to it, "Because you drowned the Jewish
children in the Nile River, Hashem has punished you measure
for measure."
Afterwards, Hillel comforted the Jewish people, saying, "Do
not despair because of the trials and tribulations confronting you
throughout exile. Ultimately, Hashem will come to our salvation
and those nations who have been drowning us and afflicting us
will be punished by their own methods."
Thus, Hillel's message was directed at two separate parties.
To the skull he said "because you drowned others you were
drowned," and to K'lal Yisrael he stated that "ultimately those
who drown you will themselves be drowned."
* * *
The above is according to the opinion that Pharoah perished
together with the Egyptians. According to another opinion (see
Yalkut Shimoni, Jonah 5:50) he survived the ordeal at the sea and
went on to become King of Ninveh. It was there that he was
later drowned.
()
* * *
85 VEDIBARTA BAM
6
He also saw a skull floating on the water. He said to
it: "Because you drowned others, they drowned you;
Alternatively, Hillel lived in the period of history when

Herod was the King in Israel and his wife was Miriam, a scion of
the Hasmonean family. The Kehunah Priesthood was the
domain of the Hasmoneans, and the Malchut kingship
belonged to the descendants of David. Hillel was upset with the
Hasmoneans for acquiring kingship, which was not their domain.
Herod denied Chananeil the position of Kohen Gadol and
appointed his brother-in-law Aristablus, who was a Hasmonean,
instead. Despite his young age of only seventeen, he impressed
everyone with his superb performance and became highly
acclaimed. This aroused the jealousy of Herod, and he planned a
way to be rid of him.
Once Herod scheduled a celebration in Yericho, and he
invited his wife, mother-in-law, and brother-in-law to
participate. Present also were Hillel the Nasi, and Shammai the
Chief Justice. After the King and Aristablus played together and
perspired, the King invited his brother-in-law for a swim. The
waters were deep and very swift, and the King secretly instructed
his servants to drown Aristablus. While in the water, they
engaged in horse-play, and then they kept him under the water
till he expired. They exited the water pretending that they knew
nothing about the whereabouts of Aristablus. Suddenly, his skull
floated on the waters and everyone realized what happened and
blamed the King for it, but were unable to do him anything.
Upon seeing the skull, Hillel declared that there is an
ultimate accounting for all that one does: "Because your family,
the Hasmoneans, pushed aside the family of David from
kingship, they received their punishment in the form of the
drowning of their descendant, and ultimately all those who had a
hand in your drowning w i l l drown." In the end, Herod gave
. , :
Aristablus a royal funeral in an attempt to remove any suspicion

from himself and killed the servants who had a hand in his
drowning.
()
* * *
Hillel used the Aramaic, the vernacular, in expressing this

important belief in retributive justice, so that it would be
understood by the masses. He felt it important for them to know
that i f for any reason whatsoever a murderer or evil-doer is not
brought to justice, he may be certain of receiving his just
punishment from Hashem, for He will not permit evil deeds to
go unpunished.

"Because y o u drowned others, they drowned
you; and ultimately those who drowned you w i l l
themselves be drowned." (2:6)
QUESTION: Since the drowning was due to him for

drowning someone else, why is the one who drowned him
considered guilty of a crime?
ANSWER: Only a Beit Din is empowered to decide guilt and
mete out punishment. However noble the individual's thoughts
may be, he cannot take the law into his own hands. Hashem is
the one who gave the Jew his life, and no individual may take it
away.
()
* * *
87 VEDIBARTA BAM
and ultimately those who drowned you will themselves

be drowned."
At the Akeidah, when Avraham was about to slaughter Yitz-

chak, an angel said to him, "Do not stretch out your hand against
the lad nor do anything to him" (Bereishit 22:11). Why did the
order to bring Yitzchak as a burnt-offering come directly from
Hashem (ibid 22:2) while the stop-order came from an angel?
A Jew should never harm another Jew without a direct
command from Hashem. To help another Jew, however, one
needs no command. Therefore, only on direct command of
Hashem could Avraham do harm to Yitzchak, but to let Yitzchak
live, the instruction of an angel sufficed.
( ,)

"And ultimately those who drowned you w i l l
themselves be drowned." (2:6)
QUESTION: The word "vesof" "and ultimately" is

superfluous. It could have just said, "umetafayich yetufun" "and
those who drowned you will themselves be drowned"?
ANSWER: Hillel is emphasizing that nothing in this world is
accidental. There is a reason for everything that occurs.
Moreover, when carefully analyzed, one will see that it is midah
keneged midah measure for measure. A difficulty with this
theory, to some, is that at times it appears that the no
punishment was meted out or that it is not commensurate with
the iniquity. In reply, Hillel says that since we Jews believe in
gilgulim reincarnation it is clear that even when the
immediate punishment is not exact, however, "vesof"
"ultimately" when one will return to earth through
reincarnation, he will receive precisely whatever was due to him
in a previous lifetime that he did not receive then.
()
, :
, ,
. ,
, ,
. ,
T h T V : h T : V : T : V : T "
,
T T " T h T ' : T h : : T h
.
T -

"Increasing charity increases peace." (2:7)
QUESTION: What peace is made by giving charity?
ANSWER: On the pasuk, "Do not glorify a destitute person
in his grievance" (Shemot 23:3), the Or Hachaim asks, "What is
the grievance of the poor man?" He answers, often the poor man
is grieved about his economic situation and may express his
frustration and anger against Hashem: "Why does He take care
of everyone and forsake me?"
When one extends tzedakah to the needy, he refutes the
contention of the poor man. Now that his situation is alleviated,
his complaining will cease and he will be at peace with Hashem.
()
* * *
Alternatively, in our prayers we beseech, "He who makes

peace in His heights, may He make peace for us." What is the
analogy?
Hashem called the heavens "shamayim" because they consist
of two components: eish fire and mayim water. These are
two rivals, since water extinguishes fire and fire can evaporate
water, and Hashem made peace between them (Chagigah 12a).
The physical body consists of four elements: fire, water, air,
and earth. A healthy person's body must have a specific amount
of heat, and the water cools the body. i f the body temperature
89 VEDIBARTA BAM
7
He used to say: "Increasing flesh increases worms
[in the grave]; increasing possessions increases worry;
increasing [the number of] wives increases sorcery;
increasing maidservants increases lewdness; increasing
manservants increases thievery.
"[But] increasing Torah increases life; increasing as
siduous study increases wisdom; increasing counsel in
creases understanding; increasing charity increases peace.
"One who has acquired a good name has acquired it
for himself; one who has acquired for himself Torah know
ledge has acquired for himself life in the World to Come."
is too high, one can expire due to hyperthermia, and i f it is too

low, one can expire due to hypothermia. Our prayer to Hashem
is that just as He makes peace in the heights between fire and
water so that the heavens can exist, likewise may He make
peace for us so that there will be an equilibrium between the fire
and water in our body.
King Shlomo says, "Tzedakah tatzil mimavet" "Charity saves
from death" (Proverbs 10:12). Thus, through tzedakah the peace
between the fire and the water in the body is maintained.
()

"One w h o has acquired for himself T o r a h
knowledge has acquired for h i m s e l f life i n the
w o r l d to come." (2:7)
QUESTION: The first "lo" for himself seems extra?

ANSWER: A story is told of a great scholar who was
unfortunately lacking much in his inter-personal relationships.
Once, someone praised him to a Chassidic Rebbe, saying, "He
learned the entire shas" (Talmud). The Rebbe retorted, "He may
have learned the entire shas, but what did shas teach him?" There
are people who learn very much, but unfortunately their learning
,
, , :
.
does not have an effect on their character. With the word "lo"
the Sage is emphasizing, " I f one has learned Torah and truly
internalized it and this has made him into a better person, then
he has acquired for himself the world to come."
: !
" I f you studied much T o r a h do not ascribe merit to y o u r s e l f
since for that very purpose you were created." (2:8)
QUESTION: Instead of "Al tachazik tovah le'atzmach" "do

not ascribe merit to yourself why doesn't it say "Al tehei ba'al
ga'avah " "Do not be a conceited person"?
ANSWER: Our Sages teach that true good is only Torah, as
it is stated (Proverbs 4:2), "Ki lekach tov natati lachem Torati al
ta'azovu," " I have given you a good teaching; do not forsake
My Torah" (Pirkei Avot 6:3).
Unfortunately, there are many who learn much Torah, but
do not share their knowledge with others. The saying teaches:
"Im lamadeta Torah harbei" " i f you have learned much Torah"
"al tachazik tovah le'atzmach" "do not keep this good thing,
i.e. your Torah knowledge, for yourself but teach and share your
learning with others." This is the very purpose for which a Jew
was created to learn Torah and teach it to others.
()

"Since for that very purpose you were created
[formed]" (2:8)
QUESTION: Instead of "notzarta" "you were created

[formed]" it should have said "noladeta" "you were born"?
91 VEDIBARTA BAM
8
Rabban Yochanan ben Zakkai received [the oral
tradition] from Hillel and Shammai. He used to say: "If
you have studied much Torah, do not claim special credit
for yourself; since for that very purpose you were created."
ANSWER: The Gemara (Niddah 30b) says that during the

time that the embryo is being formed in the mother's womb, an
angel teaches him the entire Torah. As he comes out to the
world, an angel causes him to forget it all.
The advantage of learning and forgetting over never having
learned at all is that the material is learned over again much
more easily than material learned for the first time. Thus, the
Mishnah is saying, " i f you learned much Torah, do not take the
credit for yourself since it is not a thing you accomplished on
your own. When you were being formed and being prepared to
make an entry into the world, the entire Torah was taught to you
and this facilitated your present success in study."
()
* * *
Alternatively, the Gemara (Niddah 16b) says that prior to the

formation of the child, the angel in charge of pregnancy takes the
"putrid drop" before Hashem and asks, "Will it be wise or
foolish, rich or poor, strong or weak?" A decision for all these
things is made in heaven. The only thing which is not
predestined is whether it will be righteous or wicked.
Thus, i f one becomes wise and learned in Torah, it was
predestined prior to the formation of the embryo. Consequently,
the Mishnah says that one who has studied much Torah should
not take the credit for himself since, "lekach notzarta" this is
how it was decided that he should be "formed," and thus it is
not the person's doing but a quality with which Hashem
endowed him.
()
,
, , :
, ,
, .
, &
p
"Rabban Yochanan ben Z a k k a i had five
students." (2:9)
QUESTION: The word "lo" "to him" is superfluous?

ANSWER: Rabbi Chanina said, " I learned much from my
Rabbis, and from my colleagues more than from my rabbis, and
from my students more than from them all" (Ta'anit 7a).
Rabbi Yochanan ben Zakkai had many students, but these
five were the greatest and most outstanding. He humbly credited
to them the Torah accomplishments he achieved. The challenge
they presented to him, thanks to their sharp minds, made him
the Torah giant that he was. Thus, these five "hayu lo" "were
to him" i.e. to his benefit; they made him Rabbi Yochanan ben
Zakkai.
()

"He used to enumerate their praiseworthy
qualities." (2:9)
QUESTION: What mili dechassiduta guidelines for piety

and improved behavior can be derived from knowing that
Rabbi Yochanan ben Zakkai did this?
93 VEDIBARTA BAM
9
Rabban Yochanan ben Zakkai had five [outstanding]
disciples. They were: Rabbi Eliezer ben Horkenus, Rabbi
Yehoshua ben Chananya, Rabbi Yosei the Kohen, Rabbi
Shimon ben Nesanel, and Rabbi Elazar ben Arach.
He used to enumerate their praiseworthy qualities:
"Rabbi Eliezer ben Horkenus a cemented cistern which
does not lose a drop;
ANSWER: Each of these students possessed a quality in

which he surpassed all the others. As a teacher, Rabbi Yochanan
did not push them all in a single direction. Instead, he
appreciated their uniqueness and endeavored to give each the
opportunity to develop his own potential. This concept can be
applied on a larger scale. Each person possesses a particular
virtue in which he surpasses all others. Universal conformity is
not a worthwhile goal; each should strive to cultivate his own
unique gift.
A parent, teacher, or mentor should not seek uniformity in
those whose growth and development he seeks to foster, but
strive to cultivate each person's unique gift and potential. Never
say to your child or student who did not get a high mark, "Why
could the other child do it?" His response will be that " I am not
the other child." Know the student's potential and encourage
him to achieve his best.
()

"Rabbi Y e h o s h u a ben Chananya happy is she
who bore him." (2:9)
QUESTION: Instead of "happy is she who bore him," it

should say "happy is his mother"?
,
,
: .
, ,
, .

. , ,
ANSWER: According to the Jerusalem Talmud, Rabbi

Yehoshua's mother lived in a city in which there were many batei
midrash. When she was pregnant, she would visit them and ask
the students to pray that the child should be a talmid chacham
Torah scholar. When the child was born, she brought him to the
beit midrash to hear the sound of Torah study.
By praising "yoladeto " "the one who bore him" Rabban
Yochanan ben Zakkai is emphasizing that i f a Jewish mother
wants to reap "yiddishe nachas" from her child, she should start
concerning herself with his education and spiritual well-being
even before he is born.
( , ,)
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,
" I f a l l the Sages of I s r a e l were on one side o f
the scale and E l i e z e r ben H o r k e n u s were on the
other, he w o u l d outweigh them a l l . A b b a S h a u l
says in his name, ' I f a l l the Sages of I s r a e l ,
including even E l i e z e r ben H o r k e n u s , were on
one side of the scale, and E l a z a r ben A r a c h were
on the other, he would outweigh them all.' "
(2:9)
95 VEDIBARTA BAM
Rabbi Yehoshua ben Chananya happy is she who bore

him; Rabbi Yosei the priest a Chassid; Rabbi Shimon
ben Nesanel sin-fearing; and Rabbi Elazar ben Arach
like a spring which flows with ever-increasing strength."
He used to say: "If all the Sages of Israel were on one
side of the scale, and Eliezer ben Horkenus were on the
other, he would outweigh them all."
Abba Shaul says in his name: "If all the Sages of
Israel, including even Eliezer ben Horkenus, were on one
side of the scale, and Elazar ben Arach were on the other,
he would outweigh them all."
QUESTION: What is the reasoning for the difference of

opinion as to whether Rabbi Eliezer ben Horkenus was the
greatest or Rabbi Elazar ben Arach?
ANSWER: The Gemara (Horayot 14a) says that Rabbi Yosef
was classified as "Sinai" because of the vast amount of knowl
edge which he retained and which was clear in his mind as on
the day it was given at Sinai. Rabbah's knowledge was not as
extensive, but due to his unusually sharp and analytical prowess,
he was classified as "okeir harim" "an uprooter of mountains."
There was a question as to which of them takes precedence.
Rabbi Eliezer ben Horkenus, who is described as "a ce
mented cistern which does not lose a drop," is in the category of
"Sinai," and Rabbi Elazar ben Arach who is described as "a
fountain which flows with ever-increasing strength" was "okeir
harim" "an uprooter of mountains." Thus, Rabbi Yochanan
ben Zakkai said that Eliezer ben Horkenus outweighed all his
colleagues since he was a "Sinai," and Abba Shaul said in his
name that Elazar ben Arach outweighed them all since he pos
sessed the great quality of being an "okeir harim" "uprooter of
mountains."
()
:
. : ,
- . . - T I - - - . . . . . . . . . - T T T T
. : , :
. , . :
:
: . ,
,
. : . :
. :
, , :
. : , : . :
: . . :
. ,
"He [Rabban Y o c h a n a n B e n Z a k k a i ] said to them: G o and
see w h i c h is the good w a y to w h i c h a man should cleave.
R a b b i E l i e z e r says: A good eye; Rabbi Y e h o s h u a says: A
good friend; R a b b i Y o s e i says: a good neighbor; R a b b i
Shimon says: One w h o considers the consequences [of his
actions]; Rabbi E l a z a r says: A good heart. He said to them:
I prefer the words of E l a z a r ben A r a c h to a l l of yours, for i n
his words yours are included." (2:10)
QUESTION: 1) What Biblical source did each have for his

statement? 2) How did Rabbi Elazar's words include all of
theirs?
ANSWER: When Rabban Yochanan ben Zakkai told his
students, "Go and see," they all understood that it meant that
they should search the Torah for an answer. They all thought of
the pasuk "Vaya'ar Elokim et ha'or ki tov, vayavdeil Elokim bein ha'or
ubein hachoshech" "And G-d saw the light that it was good and
G-d separated between the light and the dark" (Bereishit 1:4),
containing the first mention of the word "tov" good in the
Torah.
97 VEDIBARTA BAM
1 0
He said to them: "Go and see which is the good way
to which a man should cleave."
Rabbi Eliezer says: "A good eye"; Rabbi Yehoshua
said: "A good friend"; Rabbi Yosei says: "A good neighbor";
Rabbi Shimon says: "One who sees the consequences [of
his actions]"; Rabbi Elazar says: "A good heart."
[Rabban Yochanan ben Zakkai] says to them: "I prefer
the words of Elazar ben Arach to all of yours, for in his
words yours are included."
He said to them: "Go and see which is the evil path
from which a man should keep far away."
Rabbi Eliezer says: "An evil eye"; Rabbi Yehoshua says:
"A wicked friend"; Rabbi Yosei says: "A wicked neighbor";
Since, together with the word "tov," the verse reads "vayar"
"He saw" Rabbi Eliezer concluded that a "good eye" is the
ultimate good.
When light was created, it became the companion of the
darkness which already prevailed upon the surface of the abyss,
and the two served together (ibid. Rashi). Therefore, Rabbi
Yehoshua said that true good, is a "good friend" one who
unites and shares with others.
After darkness and light served together, Hashem separated
them and made them neighbors one served at night and the
other during the day (ibid.). Therefore, Rabbi Yosei concluded
that "the good way to which a man should cleave" is a "good
neighbor."
After Hashem created light, He concluded that not everyone
was worthy of enjoying it, and therefore he stored away the
original light created on the first day for tzaddikim to enjoy when
Mashiach comes (Chagigah 12a). From this, Rabbi Shimon
deduced that true good is "seeing the future."
Rabbi Elazar observed that from the word "bereishit" until
the word "tov" there are 32 words, which is the numerical value
of "leiv"(" )heart." Since the first 32 words (leiv) are followed
. :
, ,
: . : .
,
.
. . . . . . T T ;
by the word "tov, " he concluded that true good is a "good

heart." Consequently, whatever they said is included in what he
said since they each drew from one word or one thought in the
pesukim while he used all the pesukim to arrive at his conclusion.
()

"Rabbi E l i e z e r said: ' A good eye.' " (2:10)
QUESTION: Since a person has two eyes, why doesn't it say
"einayim tovim" "good eyes"?
ANSWER: When the previous Lubavitcher Rebbe, Rabbi
Yosef Yitzchak Schneersohn, was a young boy, he asked his
father the following question: "Why did Hashem create me with
two eyes? One eye would be sufficient because when I close one
eye, I can see just as well?"
His father explained that people have two eyes for a reason.
There are certain things at which one should "look with the right
eye" i.e. love and concern and there are things at which
one should "look with the left eye" i.e. apathy and
indifference. When one looks at a Jew, one should always look
with the right eye and find his good qualities. The left eye is for
worldly matters and things of minor importance. Sometimes one
should even close it and not pursue materialistic desires.
When Rabbi Eliezer says "a good eye," he means that one
should use the right eye when viewing another Jew.

"Rabbi Shimon said, 'One who sees the
consequences [of his actions]." (2:10)
QUESTION: Instead of using the expression "ro'eh et
hanolad" "sees the consequences" why didn't he say "meivin
et hanolad" "comprehends the consequences"?
99 VEDIBARTA BAM
Rabbi Shimon says: "He who borrows and does not repay,
since one who borrows from man is as one who borrows
1
from G-d, as it is stated: 'The wicked one borrows and
does not repay, but the righteous is gracious and gives.' "
Rabbi Elazar said: "A wicked heart."
[Rabban Yochanan ben Zakkai] said to them: "I prefer
the words of Elazar ben Arach to all of yours, for in his
words yours are included."
1. Psalms 37:21.
ANSWER: The lures of the yeitzer hara evil inclination

are very attractive, and sometimes appetite is more powerful than
intellect. Moreover, the yeitzer hara is crafty and offers
rationalizations that enable a person to feel he is doing the right
thing although he is committing a sin. A person whose awareness
of the consequences of sin is merely based on intellect and
understanding may be swayed by such rationalizations. When,
however, a person "sees" the consequences, i.e. when his
conception is so powerful that it is as if he sees the consequences
with his eyes, he will refuse to allow his connection with Hashem
to be weakened at any time.
1
()
... ...
...
"Which is the good way...Rabbi Shimon said: 'One
who sees the consequences [of his actions]'...Which is
the evil path...Rabbi Shimon said: 'He w h o borrows
and does not repay.' " (2:10)
QUESTION: The other four Sages mention a good path one
should follow and its exact opposite for the evil path to avoid.
Why doesn't Rabbi Shimon follow suit?
ANSWER: Rabbi Shimon is telling us that a good way in life
is to always consider what the future may entail. One who
establishes a good credit rating is trustworthy and will easily
receive loans. The opposite of this is someone who borrows but
does not repay. Such a person is not taking into consideration
the "nolad" "consequences" and should he need a loan in
the future, no one will extend it to him.
()
: ,
. ,
.

"As it is stated:
'The w i c k e d one borrows and does not repay.' " (2:10)
QUESTION: It should have said, "Loveh velo yeshaleim, rasha"
"The one who borrows and does not repay is wicked"?
ANSWER: One should not seek a loan till he has an antici
pated repayment plan. The wise person is "ro'eh et hanolad" he
considers the consequences that may arise by not repaying and
will not ask for a loan i f he does not anticipate paying it back.
Unfortunately, there are some who are "loveh velo yeshaleim"
they ask for a loan with the intention at the outset not to repay.
The pasuk is imparting that not only is such a person walking
in an evil path, but "loveh rasha" the borrower is a rasha i f at
the time when he asks for the loan, "velo yeshaleim" he has no
intention to repay.

"One who borrows from m a n is as one who borrows from
G-d, as it is stated: 'The w i c k e d one borrows and does not
repay but the righteous is gracious and gives.' " (2:10)
QUESTION: According to Rabbi Shimon the bad path one
should avoid is to borrow and not pay back. Why is it necessary
to tell us that "borrowing from man is as borrowing from G-d,"
and why does he also quote the conclusion of the pasuk, "But the
righteous is gracious and gives?"
ANSWER: Rabbi Shimon is also imparting the following
additional message: Although he spoke about the possibility of a
loan not being paid back; nevertheless, he encourages people to
continue giving loans. He makes the lender aware that when one
borrows from a person it is as though he borrows from Hashem.
Therefore, though the individual may be wicked and not pay, the
lender will not suffer any loss because Hashem, who is the
Tzaddik Righteous One of the world, will graciously give to
the lender that which the borrower failed to pay back.
101 VEDIBARTA BAM
They [each] said three things. Rabbi Eliezer says:

"Cherish the honor of your colleague as your own, and do
not be easily angered. Repent one day before your death.
Alternatively, the pasuk is not talking of one who borrows

money and does not repay afterwards, but of one who originally
borrows without any intention of paying (see above). I f the
lender suspects this to be the case, he may perhaps refrain from
helping the borrower, with the rational that he does not want to
commit the Torah violation of, "Do not place an obstacle before
a blind person" (Vayikra 19:14). I f he refrains from lending to
him, he will not have the temptation not to repay.
Rabbi Shimon therefore also quotes the second part of the
pasuk that "the righteous acts graciously and gives" to tell the
lender not to make such calculations. I f you are concerned that
by your lending him and his not repaying you will be causing
him to commit a transgression, do as the righteous do act
graciously and resolve that you are giving the money to him
outright as a gift.
* * *
Alternatively, Rabbi Shimon also adds, "One who borrows

from man is as one who borrows from Hashem," to imply that
this principle not only applies in inter-human relationships, but
also in man's relationship with Hashem. Man exists on this
earth thanks to Hashem's graciousness. He is extending man
good life and success on credit, expecting him to reciprocate
with studying Torah and doing good deeds. One who uses "the
loan" given to him but does not "repay" is not "ro'eh et hanolad"
considering the consequence and walking in an evil path.
()

"Rabbi E l i e z e r says, 'Cherish the honor of
colleague as your own honor." (2:10)
QUESTION: Why didn't Rabbi Eliezer just say "Honor your
colleague very much"?
ANSWER: When the Chassidic Rebbe Rabbi Shmelke was in
vited to Nicholsburg to assume the position as Rabbi, he was
greeted with much honor when he arrived. He requested that before

,
. , ,
addressing the public, he be given a private room where he could

lock himself up for two hours. A person who was very curious to
know what the Rabbi was doing hid in a closet and in amazement
heard Rabbi Shmelke speaking to himself and saying words of
praise about himself. "Sholom aleichem Rabbi Shmelke, yasher
ko'ach Rabbi Shmelke...."
Afterwards, he went out to meet the public, delivered his lec
ture, and was unanimously accepted as the Rabbi of Nicholsburg.
The individual who had hid in the room apologetically approached
Rabbi Shmelke and asked him, "Could you please explain to me
the meaning of what I heard you say to yourself while secluded?"
Rabbi Shmelke told him, " I assumed that everyone would be
greeting me, praising me, and giving me honors. I was concerned
that it would affect me and make me become conceited. There
fore, I followed the advice of Rabbi Eliezer in Pirkei Avot that the
honor your fellow gives you should be as dear to you, keshelach
as the honor which you give yourself. Believe me, after continu
ously greeting myself and extensively praising myself I began to
despise it, and fortunately I became immune to all the honors the
community bestowed upon me."
( , ,)
, ,
"For their bite is the bite of a fox, their sting is the sting
of a scorpion, their h i s s is the h i s s of a serpent." (2:10)
QUESTION: Why does the Mishnah cite the three powers of
the talmid chacham in this order?
ANSWER: AS Moshe approached the fiery thornbush in the
desert, Hashem said to him "She'al ne'alecha mei'al raglecha"
"Remove your shoes from your feet" (Shemot 3:5). What was
Hashem's message with this instruction?
Hashem was preparing Moshe to become the leader of the
Jewish people. The word "na'al" (" )shoe" is an acronym
for "neshichah" (" )bite" "akitzah" (" )sting"
103 VEDIBARTA BAM
"Warm yourself by the fire of the Sages, but beware of

their glowing embers lest you be burnt, for their bite is the
bite of a fox, their sting is the sting of a scorpion, their hiss is
the hiss of a serpent, and all their words are like fiery coals."
and "lechishah" (" )hiss." When a person walks barefoot,

he is highly sensitive to anything that comes in contact with his
foot. By commanding Moshe to remove his shoes Hashem was
impressing him with the importance of being sensitive to the
needs of each and every Jew. A Jewish leader must never become
angry or upset and have to apply his "na'al" neshichah, akitzah
or lechishah against any Jew.
()

" A l l their words were like fiery coals." (2:10)
QUESTION: What is the analogy between fiery coals and the
words of the Sages?
ANSWER: Often a fiery coal appears covered with ash and
extinguished while in reality there is a flame inside. The Gemara
(Avodah Zara 19b) says that even the mundane talk of Torah
scholars needs to be studied. Though on the surface a remark
may seem to contain no wisdom, when it is carefully analyzed
and studied, its profundity emerges.
In the Gemara there are sections of halachic discussions which
contain some very difficult treatises which scholars ponder over.
There is also a part which is known as "agaddata" "stories
and homiletical interpretations of Biblical phrases." A l l of these
teachings were gathered together in the work known as "Ayin
Yaakov." Superficially, many of these appear puzzling and
insignificant; however, this part is referred as the penimiyut inner
part i.e. esoteric teaching of Torah, for most of the secrets of the
Torah are concealed in these (Iggeret Hakodesh ch. 23). These
teachings are like "fiery coals," for when the student delves into
them, he may manage to comprehend somewhat the profound
wisdom and secrets contained in the words of the Sages.
( , ,)
, , :
. ,

"The evil eye, the evil inclination, and hatred of
one's fellow drive a man from the world." (2:11)
QUESTION: What is the connection between these three?
ANSWER: There are actually two sorts of ayin hara evil
eye. One is aroused by frivolous behavior and the other by
commendable activities. When one flaunts his riches, and seeks
to dominate because of it, or expects people to honor him and
yield to his whims, people in return will look at him and his
wealth with an evil eye. The other is evoked when a person
conducts himself righteously and gives much charity. It is
common that some will be jealous of him.
The difference is that in the first case, the evil eye is one of
condemnation and in the latter, it is due to jealousy. Now, in the
first case the person brought an ayin hara upon himself through
behavior incited by the yeitzer hara evil inclination and it
also created a situation of sinat habriyot people hating him for
his behavior. In the second, the evil eye is brought about
through behavior caused by the yeitzer tov good inclination
and people who are jealous of him want to emulate him and
have no reason to hate him.
The Gemara (Bava Metzia 107b) relates that Rav once went to
a cemetery and after investigating, he stated, "Ninety-nine out of
a hundred die from an evil eye and only one from natural
causes." In order that this not frighten and deter people from
doing good deeds, the Mishnah confirms that it is true that an
ayin hara evil eye can drive a person out of the physical
world, but it is only such an evil eye which was brought about
through behavior incited by the yeitzer hara and which is coupled
with sinat habriyot hatred and animosity toward him. But if the
ayin hara came because of conduct which one's good inclination
encouraged, there is no reason to fear, and on the contrary, in
merit of it one will enjoy longevity.
( )( ,)
105 VEDIBARTA BAM
1 1
Rabbi Yehoshua says: "The evil eye, the evil
inclination, and hatred of one's fellow drive a man from
the world."

" E v i l Inclination." (2:11)
QUESTION: The Gemara (Berachot 61a) says that the yeitzer
hara evil inclination resembles a zevuv fly. What is the
analogy?
ANSWEr: A l l efforts to chase a fly away will not deter it
from coming back. The same is true of the yeitzer hara. As much
as one chases it away and refuses to listen to it, it continuously
returns and pesters man.
r
( ,)
* * *
Alternatively, when the prophet Elisha visited the home of
the Shunamit, she told her husband, "Behold, now I perceive
that the G-dly man kadosh hu is holy" (II Kings 4:9). According
to the Gemara (Berachot 10b) she perceived that he was holy
because she did not notice a "zevuv" "fly" over his table.
How does this prove holiness?
The word "zevuv" (" )fly" is an acronym for
"This one is here and this one is there."
The Shunamit was a hospitable person, and many rabbis
would stay at her home when passing through the city of Shu-
neim. She would notice that when a prominent person would
come to her home and conduct a "tish" (gathering), some would
come and some would not; some would listen attentively while
others would walk about the room. However, when Elisha came
and conducted his "tish," she did not see, "This one here and this
one there," but all came to his table and all listened attentively
and respectfully. One who is respected and revered by all, and
who brings about absolute unity, is undoubtedly a holy person.
When unity and togetherness is lacking between man and
his fellow or between man and Hashem and a situation of
"This one is here and this one is there prevails," it is a
sign that the yeitzer hara is at work and unfortunately, successful.
. :
, ,
.

"Let the money of your fellow man be as dear to
you as your own." (2:12)
QUESTION: What love does one have for his own money
that he should also have for his friend's money?
ANSWEr: A story is told of a group of people who were
discussing the extent of the wealth of a certain Mr. Stein. Each
one in turn put it at a figure far above the amount said by the
previous one. None of them was aware that sitting nearby was
the Mr. Stein whose money they were counting. Hearing their
argument, he apologetically said, " I see you seem to know Mr.
Stein. Perhaps you can tell me how many sons and daughters he
has?" They all laughed at him and said, "do you expect us to
know this information?"
Mr. Stein then said to them, " I do not understand. When
people are blessed with a son, they make a brit, which is a big
simchah and inform many people of it. When they have a
daughter, they make a "mi shebeirach" in shul to give her a name
in the presence of many people. No one keeps the birth of a child
a secret. On the other hand, human nature is to keep money in
secrecy and people do not go around talking publicly about their
wealth. Yet, concerning Mr. Stein's children, who are not a
matter of secrecy, you have no idea, and you know exactly how
much money he has although this is his personal secret
information?!"
The advice of Rabbi Yosei is that just as your money is dear
to you and you do not tell others about it or appreciate their
discussing it, likewise, do not count your friend's money.
107 VEDIBARTA BAM
1 2
Rabbi Yosei says: "Let the money of your fellowman
be as dear to you as your own. Prepare yourself for the
study of Torah, for it does not come to you through inheri
tance; and let all your deeds be for the sake of Heaven."

"Let the money of your fellowman be as dear to you as
your own; prepare yourself for the study of T o r a h for it
does not come to you through inheritance." (2:12)
messages, and why does Rabbi Yosei give the reason that you
cannot inherit Torah?
ANSWER: Unfortunately, there are people who are deprived
of adequate financial resources and are jealous of those who are
blessed. In their misery they would like company. The Mishnah
despises such behavior and thus teaches that one should be
happy for his friend who is blessed, and though it is he who has
the money, one should be happy for him just as he would be
happy for himself if he were affluent.
However, the only time when one should be content with his
friend's success is in material matters. When it comes to Torah,
then one should make an effort to be spiritually wealthy in one's
Torah knowledge and not just be content with having a friend
who is learning Torah. For after all, your friend's wealth can
possibly become yours if he bequeaths it to you, but there is no
way for you to inherit his Torah knowledge.
1 1
()

"Prepare yourself for the study of T o r a h , for it does
not come to you through your inheritance." (2:12)
QUESTION: How can we reconcile this with what the Torah
says, "The Torah that Moshe commanded us is the heritage of the
Congregation of Yaakov" (Devarim 33:4)?
ANSWER: Torah is indeed the inheritance of the Jewish
community at large; however, this does not apply to the individual.
He cannot rely on the Torah's inherited aspect, but must study
diligently and make every effort to acquire Torah knowledge.
()
, :

"Be meticulous in reading the Shema
and i n prayer." (2:13)
QUESTION: Why did he single out these two mitzvot?
ANSWER: The Shema and the Amidah prayer (Shemonah Esreih)
are to be recited each morning, and there are specific times by
which each should be done to properly fulfill the mitzvah. Shema
can be recited up to the end of the third hour of the day, and tefillah
should be before the end of the fourth hour. These hours are not
sixty minute hours, but sha'ot zemaniot seasonal hours i.e.
the units obtained by dividing the day into twelve equal segments.
There is a question as to what is considered day with regard
to determining the twelve hours. According to the Magen
Avraham (58:1) the day is counted from amud hashachar first
light of dawn until tzeit hakochavim nightfall. The Rav
Rabbi Shneur Zalman of Liadi and the Vilna Ga'on maintain
that the day for this calculation is from neitz hachamah sunrise
to shekiat hachamah sunset. Thus, according to the Magen
Avraham, the allotted period of time concludes earlier than
according to the Rav and Vilna Ga'on, and according to all
calculations, the first three hours on a winter day is a shorter
period of time than on a long summer day.
In the summer it is difficult to rise out of bed early because
the nights are shorter, and in the winter because of the cold
weather. Thus, the Mishnah warns, "Be careful in reciting the
Shema and Shemonah Esreih, that is, make a special effort to
overcome your laziness throughout the year and recite them
before the time lapses."
r
()
Alternatively, the Gemara (Berachot 9b) says that the vatikin

the devoted ones people of unusual humility and who held
mitzvot in great esteem (Rashi), would take care to complete the
recitation of the Shema with sunrise and immediately thereafter
109 VEDIBARTA BAM
1 3
Rabbi Shimon says: "Be meticulous in reading the
Shema and in prayer. When you pray, do not make your
say the Shemonah Esreih. They would hasten to say the Shema
immediately before sunrise (though it may be recited earlier)
and the Shemonah Esreih immediately after sunrise so that they
could recite the Shemonah Esreih at the earliest possible time and
thereby link the redemption blessing [Ga'al Yisrael which
follows after the Shema] to the prayer. The Gemara praises this
custom and says concerning anyone who does it that no harm
will befall him all day.
Since this comes out very early in the day, especially during
the summer, the Mishnah encourages one to be diligent in the
performance of Shema and tefillah joining the two together as
the vatikin did.

"Be meticulous in reading the Shema and
in prayer." (2:13)
QUESTION: What tefillah prayer is this referring to?

ANSWER: According to all, the daily recital of Shema is a
Biblical obligation, but the practice of praying thrice daily is not.
Nevertheless, it has become widely practiced and assumed as an
obligation upon each individual to pray three times a day.
In the Gemara (Berachot 6b) the identical expression of "zahir"
"meticulous" is used in regard to the Minchah afternoon
prayers. Rabbi Chelbo said in the name of Rav Huna that a
person should always be diligent with regard to the Minchah
prayer, for when the prophet Eliyahu confronted the false
prophets of the Ba'al idol and stood on Mount Carmel to
demonstrate that Hashem was the true G-d, his prayers were
answered only through the Minchah prayer.
110
, ,
, : ,
, ,
.
Rav Huna specifies Minchah because it is recited in the

afternoon when people are immersed in their work, and they
must detach themselves from all their preoccupations in order to
pray. This is especially difficult during the winter when the day
is very short.
* * *
in the butcher shops, wednesday and Thursday were the

busiest days since most of the women would come then to
purchase meat for Shabbat. A butcher once related that
sometimes the store was filled with customers, and in order to
get away to daven Minchah, he would run into the walk-in
refrigerator.

"And do not consider yourself w i c k e d in
your self-estimation." (2:13)
QUESTION: The words "bifenei atzmecha" "in your self

estimation" are superfluous. It should have just said "Do not
be a rasha wicked"?
ANSWER: There are many people who conduct themselves
very piously when they are in the presence of others, but when
they are alone without anyone seeing them, there is much to be
desired in their observance of Torah and mitzvot. Therefore the
Mishnah is instructing that at all times, even when you are "bifnei
atzmecha" "alone" behave as a tzaddik.
111 VEDIBARTA BAM
prayer routine, but rather [entreaty for] mercy and

1
supplication before G-d, as it is stated: 'For He is
gracious and compassionate, slow to anger and
abounding in loving kindness, and relenting of the evil
decree.' A n d do not consider yourself wicked in your self-
estimation."
1. Joel 2:13.
Alternatively, when Avraham prayed that Hashem spare the

city of Sodom in merit of the tzaddikim, he said, "What i f there
should be fifty righteous people in the midst of the city?"
(Bereishit 18:24). With the seemingly extra words "in the midst
of the city" he was alluding that indeed he would know i f there
were any righteous people in Sodom, but perhaps there were
people in Sodom who were not tzaddikim in their own rights but
tzaddikim at least in comparison to all the wicked residents of the
city.
The Mishnah is saying that it is not sufficient not to be a rasha
when you are being measured in comparison to others, but even
if you are sized-up "bifenei atzmecha" all alone i.e.
independently, even then you should not be considered the
opposite of a tzaddik.
()

"And do not consider yourself w i c k e d in
your self-estimation." (2:13)
QUESTION: How can this be reconciled with the

statement of the Gemara (Niddah 30b) that before a Jew is born,
an oath is administered to him, "Be righteous and not wicked;
and even i f the whole world tells you that you are righteous,
regard yourself as if you are wicked"?
112
ANSWER: This question is expounded at length by Rabbi

Shneur Zalman of Liadi, the founder of Chabad Chassidut, in his
classical work, Likkutei Amarim, which is popularly known as
Tanya, after the initial word of the book.
The Jews are divided into three categories. tzaddik
righteous beinoni intermediate and rasha wicked.
The popular conception is that one whose deeds and misdeeds
are equally balanced is called "beinoni" while one whose
virtues outweigh the sins is called "tzaddik" and the "rasha"
is the one whose misdeeds outweigh the deeds. However,
this involves the figurative use of the terms in regard to reward
and punishment. The Heavenly Tribunal judges a person
according to the majority of his acts. Hence, one is acquitted
when his virtues are in the majority and is deemed "righteous"
in his verdict.
However, there is a much more profound definition of the
distinct levels and quality of "righteous" and "intermediate."
Every Jew has a yeitzer tov good inclination and a
yeitzer hara evil inclination. The tzaddik is one who is
motivated solely by his good inclination. He has rid himself
entirely of his evil inclination and is as k i n g David describes
himself: "My heart is void within me" (Psalms 109:22); i.e. he
has slayed his evil inclination and now he despises and loathes
evil with a consummate hatred. o f the beinoni, however, the
Gemara (Berachot 11b) says they are "judged by both" [the good
and evil inclinations].
i n the heart of the beinoni, both inclinations are in full
force. Each one is endeavoring to induce man to accept his
opinion. The two inclinations are like magistrates who give
their opinion in a matter of law while the final verdict rests
with the arbitrator, the Holy one, blessed be He. Hashem
comes to the aid of the good inclination, enabling it to prevail
over the evil inclination.
113 VEDIBARTA BAM
Now the beinoni, too, has traits similar to those of a rasha,

for in both the evil inclination is in its native state, craving
after all worldly pleasures. The only difference is that in the
rasha it is dominant, and in the beinoni it is dormant at times
(during prayer) and later reawakens although the person does
not permit it to prevail.
Thus, the oath administered is that even i f the entire world
tells you that you are righteous, in your own eyes regard
yourself "kerasha" "as if you were wicked" not as actually
wicked. i n other words, a person should consider himself to be
a beinoni intermediate and not accept the world's opinion
that the evil in him has been completely subordinated to the
good, as is true of those in the category of a tzaddik. Rather he
should think concerning himself that the very essence of the
evil is in its full strength, as from birth, and that nothing of it
has ceased or departed; on the contrary, with the passing of
time it has gained strength, because he has indulged it
considerably through eating and drinking and other mundane
pursuits.
The rank of beinoni is one that is attainable by every man,
and each person should strive after it. Every person can at any
time or hour be an "intermediate." Even when the heart craves
and desires a material pleasure, whether permitted or, G-d
forbid, prohibited, he can divert his attention from it
altogether, declaring to himself, " i will not be wicked even for a
moment because i will not be separated from G-dliness, heaven
forbid!"
The Mishnah however instructs, "Do not consider yourself a
rasha wicked person" because then a person will be
grieved at heart and depressed, and he will not be able to serve
Hashem joyfully and with a contented heart. Moreover, i f he is
not perturbed by this self appraisal, it may lead him to
irreverence towards Hashem, G-d forbid.
(- -)
114
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"Be diligent i n the study of T o r a h ; k n o w what
to answer an unbeliever." (2:14)
things?
ANSWER: The Mishnah is dispelling a popular myth, that it is
important to have a vast knowledge in secular studies in order to
be able to debate an unbeliever. Therefore, it states that one
should study Torah and that through this one can acquire
unlimited knowledge and know all that is needed to answer a
non-believer. This was also confirmed by Ben Bag Bag: "Learn it
and learn it, for everything is in it" (Avot 5:21).
in addition, the Mishnah is teaching that not everyone should
engage in argument with the non-believer. one should first study
Torah, and only afterwards should one undertake answering a
non-believer.
* * *
The Mishnah carefully says, "Know what to answer" and not
"Know what to say" to infer that one should not initiate a debate
with an apostate, but only answer him i f he verbally attacks the
principles and teachings of the Torah. i t is an obligation to be
sufficiently prepared at all times to win such a debate. Since one
cannot foresee when the apostate will confront him or stand in
public and lecture concerning his apostate philosophies and
psuedo-Torah interpretations in order to convert the unlearned
and innocent, one must be sufficiently prepared at all times.
()
115 VEDIBARTA BAM
1 4
Rabbi Elazar says: "Be diligent in the study of Torah;
know what to answer an unbeliever. Know before whom
you toil, who your Employer is, and who will pay you the
reward of your labor."
1 5
Rabbi Tarfon says: "The day is short, the work is
much, the workmen are lazy, the reward is great, and the
Master is pressing."
, , ,
!
"The day is short, the w o r k is much, the w o r k m e n are lazy,
the r e w a r d is great, and the Master is pressing." (2:15)
QUESTION: That the "workmen are lazy" should have been

mentioned last? Thus, it would indicate that though there is
much to do in a short period of time, and the pay is good, and
the Master is present and pushing for production, nevertheless,
the workmen are lazy?
ANSWER: Normally workmen are lazy for one of two
reasons: Either, the pay is inadequate for the work, or no one is
standing over them and observing what they are doing. Rabbi
Tarfon is saying that in this case, both reasons do not apply.
There is much to be accomplished in a relatively short period of
time, and the workmen are lazy [though] the pay is very good,
[and though] the Master is personally observing and pushing for
production by punishing non-performance of Torah and mitzvot.
()
!
"And the Master is pressing." (2:15)
QUESTION: What is it that Hashem is pressing the people for?

ANSWER: When the Torah gives the accounting of all the
valuables that were donated for the construction of the Mishkan
Tabernacle it says, "Eileh pekudei haMishkan, Mishkan
ha'eidut" "These are the reckonings of the Tabernacle, the
116
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,
:
T T V
Tabernacle of Testimony" (Shemot 38:21). According to the

Midrash (Tanchuma 5, see Rashi) the two words "Mishkan" allude
to the two Batei Mikdash Temples which were taken from
us. The word "Mishkan" has the same letters as the word
"mashkon" "a collateral." The Torah is hinting that they were
taken as collateral for the sins of the Jewish people, and when we
do teshuvah repent it will be restored to its former position
and glory.
it is customary for a lender to request that the borrower put
up collateral for a loan, and he will keep it for himself i f repay
ment is not made. i n reality, however, the lender is not
interested in the collateral, but wants his money back when it is
due. The same is true of Hashem, so to speak. He is not inter
ested in keeping the Beit Hamikdash, but wants it restored to its
glory. This can be accomplished only through the teshuvah and
ma'asim tovim good deeds which the Jews will perform. Thus,
"the Master is pressing" and demanding that we do our obliga
tion, so that He can get His the good deeds due Him and
restore to us the Beit Hamikdash, which He is holding as collateral.
( - )

"It is not incumbent upon you to complete the work." (2:16)
QUESTioN: The proper Hebrew for " i t is not incumbent
upon you to complete the work" is "lo alecha ligmor et hamelachah"?
ANSWER: A wise person constantly seeks to acquire more
knowledge. The more he knows, the more he realizes how much
he has yet to learn and how distant he is from knowing it all. The
one who thinks he has finished and knows it all is far from wise.
117 VEDIBARTA BAM
1 6
He used to say: "It is not incumbent upon you to
complete the work, yet you are not free to desist from it;
if you have studied much Torah, much reward will be
given to you, and your Employer is trustworthy to pay
you the reward for your labor. But know that the giving
of the reward to the righteous will be in the World to
Come."
The profound message of the Mishnah is that one should

know that "Lo alecha hamelachah ligmor it is not your job to be
finished; you must accomplish more and more in Torah and
mitzvot, but never will you be finished and never are you to
consider yourself complete and perfect."
1
r r ()

"And your employer is trustworthy to pay y o u
the r e w a r d for your labor." (2:16)
QUESTION: The word "pe'ulatecha" "your labor" is

superfluous. It would be sufficient to say "Your employer is
trustworthy to reward you"?
ANSWER: When a laborer runs into difficulty and a task
ends up taking much more time than it should, the employer is
upset and does not want to pay for the extra time. He argues, "It
should not be my problem that it took you longer or that you
had to work harder because of your inefficiency or inexperience."
Throughout the world, remuneration is commensurate with
accomplishment and not effort or struggle. The Mishnah says,
"pe'ulatecha" "your labor" to emphasize that Hashem's
ways are an exception to human practice. He rewards effort.
For learning much Torah not only will one receive much
reward, but one can be assured that the Employer Hashem
will reward for "pe'ulatecha" "your effort" and He is
"ne'aman" "trustworthy" that it will be rewarded in the
fullest measure.
()
118
PIRKEI AVOTCHAPTER THREE
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"Akavya ben Mahalaleil says: Reflect upon three
things and you w i l l not come to sin: K n o w from
where you came, to where you are going, and
before Whom you are destined to give an
accounting. 'From where you came' from a
putrid drop; 'and to where you are going' to a
place of dust, maggots and worms; 'and before
Whom you are destined to give an accounting'
before the King of kings, the Holy One, blessed be
He." (3:1)
QUESTioN: Why does it list the three things to reflect upon

first, and then repeat each one of the three things with
elaboration?
ANSWER: It is related in the Gemara (Sanhedrin 91a) that
Antoninus said to Rebbe, "The body and soul are able to excuse
themselves from judgment. The body says, 'It is the soul that has
sinned, for from the day it has departed from me i have been
lying silent like a rock in the grave.' The soul says, ' i t is the body
that has sinned, for from the day that i have departed from it, i
have been flying in the air like a bird and not doing any sin.' "
119 VEDIBARTA BAM
CHAPTER THREE
1
Akavya ben Mahalaleil says: "Reflect upon three
things and you will never come to sin: Know from where
you came, to where you are going, and before Whom you
are destined to give an accounting.
Rebbe said to him, " i will give you a parable to what this can
be compared. A king had an orchard with beautiful figs. He
appointed two guards, one lame and the other blind. The lame
one said to the blind one, ' i see beautiful figs in the orchard.
Mount me on your shoulders and together we will be able to
enjoy them.' The king once came to the orchard and said to the
guards, 'Where are all my beautiful figs?' The lame one said, 'Do
I have any feet with which to travel to the figs?' And the blind
one said, 'Do I have any eyes to see the figs?' The king mounted
the lame one on the back of the blind one and judged them as a
unit. So, too, on the day of judgment Hashem brings the soul
and injects it into the body and judges them together as a unit
for the sins they committed together while upon this earth."
Consequently, Akavya ben Mahalaleil is addressing the
neshamah and body. The initial three part statement adds up
simply to a reminder to the neshamah that it is part of Al-mighty
G-d, that it descended from lofty heights, and that eventually it
will need to return to its lofty source. By reflecting on its exalted
state, it will not entertain thought of sinning.
The repetition of the saying with explanatory phrases is
addressed to the mundane and unrefined body: " i f you would
reflect on where you came from, a putrid drop, you would realize
how low and insignificant you are. When you will think about
where you are going, to maggots and worms, and before Whom
you will have to give an accounting, you will immediately realize
120
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your worthlessness and not have the audacity to transgress the

W i l l of Hashem."
()
...

"Reflect upon three t h i n g s . . . K n o w from where
y o u came, to where you are going, and before
W h o m you are destined to give a n accounting."
(3:1)
QUESTioN: Where in the Torah is there an allusion to the

three things Akavya ben Mahalaleil cautions to reflect upon?
ANSWER: On the pasuk "Ure'item oto" "And you shall see
him" (Bamidbar 15:39) the Ba'alei Mesorah indicate another
two pesukim with the word "ure'item." One is Moshe's statement
to the spies "ure'item et ha'aretz" "and you shall see the land"
(ibid. 13:18), and the other is Pharoah's statement to the Jewish
midwives "ure'item al ha'avnayim" "and you shall see on the
birthstool" (Shemot 1:16).
These three pesukim are an allusion to the three things we are
to reflect upon.
1) "Ure'iten al ha'avnayim" "and you shall see on the
birthstool" teaches us to "see," i.e. bear in mind, from where
one came and how one is born.
2) "Ure'item et ha'aretz" "and you shall see the land" (lit.
"earth") cautions us to remember to where one will return.
3) "Ure'item oto" "and you shall see him" is a message
that ultimately everyone is destined to see Him on the day of
judgment and, therefore, one should strenuously avoid sinning.
()
121 VEDIBARTA BAM
" 'From where you came' from a putrid drop; 'to

where you are going' to a place of dust, maggots, and
worms; 'and before W h o m you are destined to give an
accounting' before the King of kings, the Holy One,
blessed be He."
,
"Reflect upon three things and you w i l l not
come to s i n . " (3:1)
QUESTION: There is a "wondrous Midrash" which says

Adam sinned because he only saw two, but not three. What is
the interpretation of this Midrash?
ANSWER: Akavya ben Mahalaleil says, "Reflect upon three
things and you will not come to sin: From where you came
from a putrid drop; And to where you are going to a place of
dust maggots and worms; And before Whom you are destined to
given an accounting before the Supreme King of Kings."
Adam was an exception among the entire humanity. He was
the creation of G-d's hands. Consequently, "From where you
came from a putrid drop" did not apply to him. Thus, the
Midrash is saying that Adam sinned because only two of the three
things upon which to reflect and avoid sin applied to him."
()

" K n o w from where y o u came and to where you
are going." (3:1)
QUESTION: The word "mei'ayin" (" )from where" is

spelled with a . Why doesn't it also say "ule'ayin" ( )with a
instead of ule'an ( )which is without a ?
ANSWER: The neshamah of a Jew is a G-dly spark which
descends from up high to be in the physical body. i t is like the
letter yud (), which is a small spark of His holy four-letter
name. Akavya ben Mahalaleil is saying to the neshamah, "When
122
you descended to this world, you were complete and

unadulterated the spark of G-dliness, the yud, was in its full
splendor. Remember, i f you sin during your sojourn in this
world, then when you are ready to return, ule'an atah holeich
your Yud spark of G-dliness will be lacking, so endeavor to
avoid sinning and return your yud spark of G-dliness in its
full glory as it descended."
( , - )

"And to where you are going." (3:1)
QUESTION: Instead of "ule'an atah holeich" "to where you

are going" in present tense, it should have said "ule'an teileich"
"to where you will be going" in future tense?
ANSWER: Death is not something that occurs instantane
ously when a person completes his allotted life span. i t is an
ongoing process which commences the moment a person is
born. Every passing moment is actually a moment less of life, i.e.
one small part of death, and a moment closer to the ultimate
completion. i f one were to reflect that his entire lifetime is a
continuous travel towards the ultimate, he would not sin.
King Shlomo says, "Veyom hamavet miyom hivaldo" "the day
of death [is better] than the day of birth" (Ecclesiastes 7:1). In
light of the above, his statement can also be interpreted as an
allusion to the abovementioned message, that "veyom hamavet"
"the day of death" "miyom hivaldo" [commences] "from the
day of birth."
()

"And before W h o m you are destined
to give an accounting." (3:1)
QUESTION: Instead of "lifnei mi atah atid litein din

vecheshbon" "before Whom you are destined to give an
accounting" it should have said "lemi atah atid litein din
123 VEDIBARTA BAM
vecheshbon" "to Whom you are destined to give an

accounting"?
ANSWER: A person should always think before acting and
be cautious lest he transgress and influence others to follow suit.
When the neshamot of these imitators come before the Heavenly
Tribunal and they are asked to explain themselves, they can
reply, "We sought to follow the example of the pious Mr. X."
Thus, when the neshamah of the one accused of setting a bad
example comes for judgment, all the others come as prosecutors
and blame him for being the root cause of their wrongdoings.
Consequently, Akavya ben Mahalaleil cautions that i f a
person will reflect on "before Whom" he will have to give an
accounting not only Hashem, but all those who learned from
his actions he will not commit any sin.

"An accounting." (3:1)
QUESTION: Literally, "din" means "judgment," and

"cheshbon" means "accounting," so it should have said "cheshbon
vedin," since from the accounting precedes the issuing of the
judgment?
ANSWER: When a person passes away, his soul ascends to
the Heavenly Court where he is taught all the laws of the
Torah and the punishment incurred for violating these laws.
Afterwards, a long list of transgressions is placed in front of
him, and he is asked to state what punishment the perpetrator
of these sins should receive. After citing what the judgment
should be, he is informed that he is the transgressor under
discussion. He has transgressed all these sins, and that he has
in fact passed judgment on himself. Thus, the cheshbon
accounting of his actions, comes after din the judgment
which he issued.
()
PIRKEI AVOTCHAPTER THREE 124
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"Rabbi Chanina, the deputy to the High Priests says:
Pray for the welfare of the government, for were it not
for the fear of it, men would swallow one another
alive." (3:2)
QUESTION: Why was Rabbi Chanina called "the deputy to

the Kohanim," in plural, and not in singular, "Segan Kohen Gadol"?
ANSWER: According to the Gemara (Yoma 9a) the first Beit
Hamikdash lasted 410 years and had only 18 Kohanim Gedolim. The
second Beit Hamikdash lasted 420 years and had over 300 Kohanim
Gedolim, including Shimon HaTzaddik, who was Kohen Gadol for
40 years, and Yochanan, who was Kohen Gadol for 80 years. The
High Priests were so numerous during the second Beit Hamikdash
because the Roman government decided to sell the position of
Kohen Gadol to whomever would pay the exorbitant price. Since
they were not tzaddikim, they would usually die on Yom Kippur
when they went into the Kodesh Hakadashim inner Sanctuary.
Rabbi Chanina was a great tzaddik and a deputy to the Kohen
Gadol. Normally, after the death of the Kohen Gadol, he would
have been appointed to the position. However, the Roman
government always sold the position of Kohen Gadol, and Rabbi
Chanina remained an assistant to the new Kohen Gadol. Thus, he
was "Segan haKohanim" a deputy to many Kohanim Gedolim.
His students complained to him that the system was corrupt
and that measures should be taken against the government. To
this Rabbi Chanina responded, " I f the government is
undermined, there will be a breakdown of law and order, and the
situation will actually worsen. Rather than bringing about its
downfall, pray for the welfare of the government, and that it
forsake its corruption."
r
( , - )
125 VEDIBARTA BAM
2
Rabbi Chanina, the deputy to the High Priests, says:
"Pray for the welfare of the [ruling] kingdom, for were it
not for the fear of it, men would swallow one another
alive."
m
"For were it not for the fear of it, man would
s w a l l o w his friend alive." (3:2)
QUESTION: Why the emphasis on "rei'eihu" "his friend"?

ANSWER: When the Torah relates the episode of Kayin
killing Hevel, it says "Kayin spoke to Hevel, his brother. Then,
when they were in the field, Kayin rose up against Hevel, his
brother, and killed him" (Bereishit 4:8). What did Kayin say to
Hevel?
The Midrash Rabbah (22:8) says that Hevel was much
stronger than Kayin, and Kayin would normally not have been
able to kill him. To gain his brother's confidence, Kayin
pretended to be a "good brother," leading him to think that he
would never do him any harm.
Thus, the Torah is telling us, "Kayin spoke to Hevel, his
brother" he spoke to him in a kind, brotherly way, so that he
could later take him by surprise out in the field and kill him
before he had a chance to fight back.
The Mishnah is telling us that without law and order, not
only will the stronger "swallow" the weaker or the bigger
"swallow" the smaller, which is a common phenomena in the
world of fish, but even the reverse will happen the weaker will
"swallow" the stronger. One will act stealthily and deceive the
other into thinking that he is "rei'eihu" "his good friend"
and proceed to swallow the other up alive when he is off guard.
( )( , - )
:
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T T T : T T . . . . ....... .. T T
...
! ...
" I f two sit together and no words of T o r a h are
exchanged between them...If two sit together and
do exchange words of T o r a h . . . E v e n one person
who sits and occupies himself w i t h T o r a h . " (3:2)
QUESTION: Why in regard to two sitting together does it
say "divrei Torah" while at the end of the Mishnah in regard to one
person alone it says "oseik baTorah"?
ANSWER: When a person sits alone and talks to himself, he
appears strange and is likely to provoke ridicule. Therefore, the
desirable thing for him to do is to be "oseik baTorah" "engage
in the study of Torah." When two are together they may discuss
any subject they desire, and will not appear strange in the eyes of
people.
The Mishnah is saying that i f in their conversation there is no
"divrei Torah" "words about Torah" i.e. not necessarily
studying Torah, but at least talking about the importance of
studying Torah, or supporting Torah scholars, or helping Torah
to flourish, then their company is equivalent to the company of
scorners. But i f they are at least talking words concerning the
Torah, then the Shechinah rests among them.
127 VEDIBARTA BAM
Rabbi Chanina ben Tradyon says: "If two sit

together and no words of Torah are exchanged between
1
them, it is a company of mockers, as it is stated: 'He
does not sit among the company of scorners.' But if two
sit together and exchange words of Torah, the Divine
2
Presence rests between them, as it is written: 'Then the
G-d-fearing conversed with one another, and G-d listened
and heard, and a book of remembrance was written
before H i m for those who fear G-d and meditate upon
His name.' "
"[From this verse, we learn] only that the above
applies with regard to two people. Which source teaches
that even when one person sits and occupies himself with
the Torah, the Holy One, blessed be He, allots a reward
3
for him? The verse: 'He sits alone and [studies] in
stillness; he takes [the reward] unto himself.' "
1. Psalms 1:1. 2. Malachi 2:16. 3. Lamentations 3:28.

"It is a company of scorners." (3:2)
QUESTION: Why does their not speaking words of Torah
make this place a "place of scorners"?
ANSWER: A place where people study Torah and do mitzvot
becomes permeated with holiness. People who come into this
place become inspired by the holiness prevalent there. i f two
people who are capable of studying Torah meet together and do
not study, it is obvious that they are in a "moshav leitzim" a
place where only leitzim scorners have sat and thus, a place
void of any holiness which would inspire people who meet there.
The proof to this is from the words of King David, "Lucky is
the man who has not sat in a place of scorners" (Psalms 1:1).
Because of the place's negative atmosphere, one is lucky for not
sitting there even if no scorners are present at the time.
()
, :
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. . . . . . T : T : T T : T :
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T T :IT : T 1 : -

. . . . T T : T : T V I T : '-, : T V T : T ";
: , ,
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"Three who ate at one table and did not speak
words of T o r a h there." (3:3)
QUESTION: In the previous Mishnah it says, "shenayim
sheyosh-vim" "two who are sitting" in present tense. Why
doesn't it say here, too, "sheloshah she'ochlim" "three who are
eating"?
ANSWER: When two are sitting together and not eating, they
should be talking about Torah subjects or at least talking Torah
related matters. However, while people are actually eating, the
Sages forbid speaking out of concern that a bone can, G-d forbid,
end up in the windpipe instead of the food pipe (Shulchan Aruch,
Orach Chaim 170:1). When they finish eating, however, they
should say some divrei Torah, bringing sanctity to their table.
1 1
()

"As i f they have eaten sacrifices to the dead [idols]." (3:3)
QUESTION: Why i f they do not speak words of Torah, is
there no life in their sacrifice?
ANSWER: A Jewish person is compounded of an earthly
body and a soul which descended from Heaven. In our food there
is also a spark of G-dliness. A Jew is supposed to eat not only for
physical strength but also for the sake of Heaven, thus elevating
the spark of G-dliness. This is known as "birur hanitzutzot"
(separating and elevating the G-dly sparks), and it is alluded to
in the Torah: "Not by bread alone does man live, but rather by
everything that emanates from the mouth of G-d (the G-dliness
within the food) does man live" (Devarim 8:3).
129 VEDIBARTA BAM
3
Rabbi Shimon would say: "When three eat at one
table without speaking words of Torah there, it is as if
they ate of sacrifices to the dead, for it is written: 'For all
tables are full of filthy vomit when there is no [mention
of the] Omnipresent.'
"When, by contrast, three sit at one table and speak
words of Torah, it is as if they had eaten from the table of
1
the Omnipresent, for it is written: 'And he said to me:
This is the table before G-d.' "
1. Ezekiel 41:22.
Moreover, every soul has a mission to accomplish during its

sojourn in this world. When it fails to complete its mission, it
descends again. This is known as gilgul reincarnation.
Sometimes sparks of a neshamah can be reincarnated in food and
the person who eats lesheim shamayim for the sake of Heaven
and not just for physical satisfaction and nourishment
elevates the spark. Otherwise, the spark remains "dead" and has
to again go through the gilgul process. Through a Jew's saying
divrei Torah at the table, the G-dly spark in the food is elevated
and otherwise it is, so to speak, "zivchei meitim" a death blow
to the G-dly spark.
()
* * *
Though it is best to literally study Torah or discuss Torah

subjects at the table, the requirement to speak words of Torah at
the table can be satisfied with the recital of the Birchat Hamazon
Grace after Meals (see Tosafot Yom Tov, Magen Avraham 170:1).
This already makes it "a table which is before Hashem" (Ezekiel
41:22).
Prior to reciting the Grace after Meal, the fingertips are
rinsed. Immediately afterwards one says, "And he said to me,
'This is the table that is before Hashem' " (ibid.), and then the
actual Grace after Meal commences.
, :
, ,
.
in view of the abovementioned, perhaps the intent is to

indicate that through the Grace we will soon be reciting, divrei
Torah will be said at this table, and thus we will succeed in
making it into "a table which is before Hashem."
* * *
The Hebrew word for "table" is "shulchan" (). The same
Hebrew letters can be rearranged to spell "lenachash" (" )to
a serpent." Through speaking words of Torah, one makes it a
"shulchan" "a table [before Hashem]" and otherwise one
makes it "lenachash" into a serpent which kills and makes our
food "zivchei meitim" "lifeless."
()

"One w h o is awake at night or travels alone on
the road, and turns his heart to idleness." (3:4)
QUESTION: Is the phrase "Umefanah libo levatalah" "And

turns his heart to idleness" a third unwise action or a
continuation and explanation of the previous two scenarios?
ANSWER: According to one version, the text reads
"vehamefaneh libo levatalah" "and the one who turns his heart
to idleness." Thus, Rabbi Chanina is speaking of three things:
1) one who is awake at night, 2) one who travels alone on the
road, and 3) one who turns his heart to idleness.
The more popular version is "umefaneh libo levatalah" "and
turns his heart to idleness." Thus, turning the heart to idleness
is a description of what is being done in two preceding scenarios
of the Mishnah. In one, the person is awake at night and turns his
heart to idleness, and in the other, the person is traveling alone
on the road and turns his heart to idleness.
131 VEDIBARTA BAM
4
Rabbi Chanina ben Chachina'i says: "When a person
is awake at night or travels alone on the road, and turns
his heart to idleness, he is liable to lose his life."
The wrongdoing is the following: During the day one is

occupied and there are many ways to justify not studying Torah.
At night people normally sleep. I f one is awake and unable to
sleep, he should not sit idly or waste the time with devarim
beteilim idle talk or involvements but utilize the time to
study Torah. Since his family, friends, and business associates
are now asleep, he has no distractions and it is thus the most
opportune time to study Torah. Likewise, when one travels
alone, and there is no one accompanying him to distract him or
engage him in conversation, he has no excuse for not studying
Torah.
( ,)
Alternatively, the wrongdoing of the one who keeps awake at

night is that he does not get sufficient rest. One should sleep
eight hours of the day. An allusion to this is "Yashanti az yanu'ach
li" " I would be asleep, then I would be at rest" (Job 3:12). The
word az ( )has the numerical value of eight. Thus the pasuk is
saying "yashanti az I would be asleep eight hours yanu'ach li
I would be at rest.
(1:1 ,)
"Traveling alone on the road" is an allusion to the Tzaddik

righteous person who does not share his Torah knowledge
with others and refrains from guiding and encouraging others to
travel the road which leads to the World to Come.
()
* * *
Such a Tzaddik is known in Yiddish as a "Tzaddik in peltz," a
righteous person in a fur coat. When a group of people are in a
freezing room, he puts on a fur coat to warm himself and does
not bother to put on the heat which will warm everyone.
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"Rabbi Nechunya ben H a k a n a h says: 'Whoever takes upon
himself the yoke of T o r a h , the yoke of government and the
yoke of worldly cares are removed from him; but whoever
casts off the yoke of T o r a h , the yoke of government and the
yoke of worldly cares are imposed upon him.' " (3:5)
QUESTION: Why the inconsistency in language? Since it says
about the one who throws off the yoke of Torah "notnin alav ol
malchut" "the yoke of government is put on him" then in
lieu of "kol hamikabeil alav ol Torah" "whoever takes upon
himself the yoke of Torah" it should have said "kol hanotein
alav ol Torah" "whoever puts on himself the yoke of Torah."
Also, just as he says "kol haporeik mimeno ol Torah" "whoever
casts off from himself the yoke of Torah" why doesn't it say
about the one who accepts the yoke of Torah "porkin mimenu ol
malchut" "the yoke of government is cast off from him"?
ANSWER: The term "netinah" "giving" applies to
something which is currently being given. The term "poreik"
"casting off" applies to something which was already on, and is
now being thrown off.
According to the Gemara (Niddah 30b) an oath is administered
to the soul before birth, "Be righteous and be not wicked." When
the soul descends upon this earth and dresses itself in the human
body, this oath is a delegation of power so that it be able to fulfill
its destiny in life. Thus, the yoke of Torah was already previously
placed on the person and it is up to him to accept it.
Therefore, the Mishnah is saying that "kol hamekabeil alav ol
Torah" "whoever takes upon himself the yoke of Torah, which was
actually placed upon him previously, i.e., if he accepts to live a life
governed by Torah, then though the government puts obligations
upon every individual as they mature, they will be removed from him,
133 VEDIBARTA BAM
5
Rabbi Nechunya ben Hakanah says: "Whoever takes
upon himself the yoke of Torah, the yoke of government
and the yoke of worldly cares are removed from him. Who
ever, casts off the yoke of Torah, the yoke of government
and the yoke of worldly cares are imposed upon him."
i.e. he will be exempt. However if he is "poreik" "casts off" the

yoke of Torah, which has been previously placed upon him, then
when he comes of age, "notnin alav ol malchut" "the yoke of
government will then be put upon him."
- * ...
"Whoever takes upon himself the yoke of T o r a h . . . the
yoke of worldly cares is removed from him." (3:5)
QUESTION: Why is a chatan called up to the Torah on the
Shabbat prior to his wedding?
ANSWER: One who marries accepts the yoke of providing
for his wife and future family. The Gemara (Kiddushin 29b) refers
to one's financial marital obligations as "reichayim al tza'avaro"
"a grinding millstone on his neck." Calling the chatan to the
Torah prior to his marriage alludes to the adage of our Sages
"Whoever takes upon himself the yoke of Torah will merit that
the yoke of worldly cares will be removed from him."
* * *
It is also customary to throw bags containing candy and
almonds at a chatan. The reason may be the following: Almonds
are the quickest to blossom of all fruits (see Bamidbar 17:23),
Rashi) and candies are sweet. The message to the chatan is that if
he accepts the yoke of Torah, he will earn his living quickly and
easily, and enjoy a sweet life with his wife and family.
! -

"Whoever takes upon himself the yoke of Torah, the yoke of
government and the yoke of worldly cares are removed from
him. Whoever, casts off the yoke of Torah, the yoke of govern
ment and the yoke of worldly cares are imposed upon him." (3:5)
QUESTION: Didn't we learn previously (2:2) that "Yafeh
talmud Torah im Derech Eretz" "it is good to combine Torah
study with an occupation"?
134
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, . :
, . :
, . :
, :
: , .
. ,
ANSWER: A story is told of a son of a pious chassid who
inherited his father's very successful business. In a short time the
wheel of fortune took a turn and the young man's business was at
the brink of bankruptcy. He remembered that whenever his father
had a problem he would travel to the Rebbe to seek advise and
blessing, so he decided to do the same.
During his audience, the Rebbe asked him, "tell me what did
your father do during business hours when things were slow?"
The young man told the Rebbe, "when my father wasn't busy, he
would read his books, the Siddur, Chumash and Tehillim." "And
what do you do when things are slow" the Rebbe asked. The
young man replied "My father couldn't read English well and had
no interest in current events or sports, but I read and understand
English, so I either read the newspaper or listen to the radio."
The Rebbe lifted his brows and looking the young man into
his eyes said, "Let me explain the following to you: "Satan was
bothered by your father's Torah study, so to distract him he
would keep him occupied with customers. But since you are
doing exactly what he desires, so he has no interest in getting you
occupied with customers."
The Mishnah is teaching that when a person takes upon
himself the yoke of Torah, the yoke of livelihood is removed from
him. Although he goes to his business regularly, he doesn't have
to worry how he will make a living because Satan assumes the
yoke to send him clients so that he will be occupied. When a
person, however, casts off the yoke of Torah, and in business he
does not occupy himself with Torah whenever he has free time
135 VEDIBARTA BAM
6
Rabbi Chalafta ben Dosa of Kfar Chananya says: "If
ten people sit together and occupy themselves with
Torah, the Divine Presence rests among them, as it is
1
said: 'G-d stands in the assembly of Almighty.'
"Which source teaches that the same is true even of
2
five? It is said: 'He has founded His band upon the earth.'
3
three? It is said: 'Among the judges He renders judgment.'
4
two? It is stated: 'Then the G-d-fearing conversed with
one another, and G-d hearkened and heard.'
5
one? It is said: 'In every place where I have My Name
mentioned I will come to you and bless you.' "
1. Psalms 82:1. 2. Amos 9:6. 3. Psalms 82:1. 4. Malachi 3:16. 5. Shemot 20:21.
rather with other activities; then Satan is very satisfied with his
"victory" and has no interest occupying him with clients. So the
yoke and worry to make a livelihood is entirely on the individual.
,
"It ten people sit together and occupy themselves w i t h
T o r a h , the Divine Presence rests among them." (3:6)
QUESTION: Why when ten are together do they merit that
the Divine Presence rest among them?
ANSWER: In the Hebrew alef-beit the letters are used as
numbers. Alef is one, beit is two, gimmel is three, etc. Thus, a count
from one to ten starts with alef and ends with yud. The total
numerical value of all these numerals (,,,,,,,, )is fifty-five,
which in Hebrew is " hein." The Gemara (Shabbat 31b) says that
in the Greek language [the word for the number] one is "hein."
Thus, the Mishnah is teaching that when ten are sitting
together and studying, it demonstrates achdut unity and
when there is unity among the Jewish people, Hashem is proud
of them and His Divine Presence rests among them. ) (
Incidentally, the Zohar (II 73:a) says that Yisrael (the Jewish
people), Torah, and the Holy One Blessed be He are all one. The
136
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.
word "Yisrael" numerically adds up to 541, and these three

numerals add up to ten. Thus, it alludes to what our Mishnah
says that when ten people sit together and occupy themselves
with Torah, the Shechinah Divine Presence of the Holy One
blessed be He, rests among them.
...
... .
"It t e n people sit together and occupy themselves w i t h
T o r a h , the Divine Presence rests among them...From
where do we learn the same is true even of five...From
where do we learn the same is true even of three...From
where do we learn the same is true even of one?" (3:6)
QUESTION: Since even one who studies merits that
Hashem is with him, what is the advantage of a larger group?
ANSWER: When ten decide to get together to study Torah, the
Shechinah comes to the place and awaits their arrival and remains
"standing," so to speak, among the group. Since the pasuk says "G-d
stands in the assembly of Hashem," and does not say "In the
assembly of Hashem G-d stands" it is obvious that He is already
standing there before the assembly of Hashem commences. When
there are only five, He comes after they get together, but does not
wait in advance for their arrival. This is obvious from the pasuk which
first talks of "His band" (five people) and then continues "He has
founded upon earth," which refers to the revelation.
If the group is of three, then He does not stand, but merely sits
with them. The pasuk pictures Him as part of a tribunal, and judges
sit when they are in trial. When they are only two, "Hashem
listens," i.e. He sits at a distance and "tunes" in to them. One alone
studying also merits a Divine revelation, but only to the extent that
He pays a visit, gives His blessing, and then leaves.
( ,)
, :
"Rabbi E l a z a r of Bartota says, 'Give to H i m of that w h i c h
is H i s , for y o u and whatever is yours are H i s . ' " (3:7)
QUESTION: Why was Rabbi Elazar of Bartota the one who
made this statement?
137 VEDIBARTA BAM
7
Rabbi Elazar of Bartota says: "Give to H i m of that
which is His, for you and whatever is yours are His.
ANSWER: It is most appropriate for him to make this state

ment, for according to what is related of him in the Gemara (Ta'anit
24a), he was a charitable person par excellence. Whenever the ad
ministrators of the charity fund would see him, they would hide from
him because he was likely to give them whatever he had on him.
One day he was going to the market to buy a wedding outfit for
his daughter. The administrators of the charity saw him coming,
and they hid from him. Seeing this, he ran after them and said to
them, " I adjure you to tell me, for what charity are you now col
lecting?" They replied, "To marry off an orphan boy to an orphan
girl." Rabbi Elazar said, "They come before my own daughter." He
then took all the money he had with him except for one zuz
and gave it to them. He then purchased some wheat with the
remaining money, tossed it into the granary, and went to the Beit
Midrash to study Torah, with unwavering faith that Hashem would
provide him with the funds needed to make the wedding.
When his wife came home she asked her daughter, "What did
your father bring?" She replied, "Whatever he brought he tossed
into the granary." She opened the granary door and saw it filled
with wheat. His daughter went to the Beit Midrash and said to her
father, "Come and see what the One who loves you has done."
Rabbi Elazar, not wanting to benefit from a miracle so that it would
not detract from his merits in the world to come, said to her, "This
grain shall be as consecrated property to you, and you shall have no
more share in it than any other poor person in Israel."

"Give H i m of that w h i c h is H i s . " (3:7)
QUESTION: Instead of "mishelo" "of that which is His"
he should have just said "shelo" "His."
ANSWER: Regarding helping the poor man, the Torah says,
"Veha'aveit ta'avitenu dei machsoro asher yechesar lo" "You shall lend
him his requirement, whatever he is lacking" (Devarim 15:8). Rashi
comments that if the poor man is accustomed to riding a chariot
and having servants, it is your duty to help him keep this lifestyle.
. : ,
How does Rashi reach this conclusion?

In Hebrew the word for "rich man" is "ashir" (), and the
word for "poor man" is "ani" (). If the letters of the word
are entirely spelled out the middle letters of
each word together add up to thirty-six. If the letters of the word
are entirely spelled out the middle letters of
each word together add up to twenty-two. Consequently, the
difference between "ashir" and "ani" amounts to fourteen, which
is the numerical value of the word "dei" "enough."
The Torah instructs us to give the poor "dai machsoro"
"whatever is lacking" i.e. the equivalent of fourteen "asher
yechsar" which he is currently missing due to his decline from
"ashir" "rich" to "ani" "poor" so that he may be able
to again be on the level of "lo" (" )him" [self] which is
equal to thirty-six, i.e. live fully like a rich man according to his
accustomed standards of affluence.
Thus the Mishnah is also saying, "ten lo" "give him"
"mishelo" whatever he is currently lacking to reach his status of
"lo" "him" [self] to live in accordance with his affluent style.
()

" A n d so it is said by D a v i d , ' F o r all things are from
Y o u , and from Y o u r own we have given you." (3:7)
QUESTION: A proof from a pasuk is usually preceded with
"kemo shene'amar" "as it is said." Why is that style not followed
here?
ANSWER: David was speaking humbly to Hashem about the
generous contribution of valuables that he gathered from the com
munity for the purpose of building the Beit Hamikdash. Rabbi Elazar
is not talking only about giving money, but that one should also
give of himself [i.e. any physical qualities Hashem endowed with,
such as a nice voice, wisdom, etc.] for Hashem's service. Thus, the
pasuk is only an example of "giving Him of that which is His," but
not as comprehensive as the thought expressed by Rabbi Elazar.
()
139 VEDIBARTA BAM
And so it is says by David: 'For all things are from You,

1
and from Your own we have given You.' '
1. I Chronicles 29:14.
On the pasuk, "Kabeid et Hashem meihonecha" "honor

Hashem with your wealth" (Proverbs 3:9), Rashi writes, "Read
not 'meihonecha' 'your wealth' but 'migeronacha' 'your
throat' i.e. your pleasant voice should be used to honor
Hashem.
* * *
Regarding a Jew's obligation to employ his body in the
service of Hashem, the Ba'al Shem Tov, with the advent of
Chassidut, introduced an innovative concept in this matter.
Before Rabbi Shneur Zalman of Liadi, known as the "Alter
Rebbe," became the leader of Chabad, he once traveled to raise
money for an important charitable cause. He came to the home
of a wealthy man, who, sensing that he was not one of the
ordinary collectors, offered to have him stay and teach his
children in return for the entire sum he hoped to raise.
After a short stay, he informed his host that he was leaving
because he could not tolerate the conduct of the people of the
city. His host asked him what he meant, and Rabbi Shneur Zal-
man replied, "You torture the poor." The host thought that he
was referring to a recent meeting to determine how to raise the
money for a tax. It was decided that first the poor should give as
much as they were able, and whatever was missing would be
made up by the rich. He realized that Rabbi Shneur Zalman was
right: the poor should not be bothered at all. Let the rich give as
much as they can, he decided, and the poor won't have to give
anything. Immediately he arranged a second meeting, and it was
decided that the rich should first give what they could afford.
A few days later, Rabbi Shneur Zalman again gave notice
that he was leaving, exclaiming again "You torture the poor."
Amazed, the host told his guest of the second meeting and that
140
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, :
the poor would not be bothered at all. Rabbi Shneur Zalman told
him that he was not aware of the meetings and had been
referring to a different matter:
In the human body there are 'rich' organs and a 'poor' organ.
The 'rich' organs are the mind and the heart, and the 'poor'
organ is the stomach. "In this city," he explained, "instead of
putting emphasis on the rich organs and engaging them in the
study of Torah and concentrating on prayer to Hashem, the
approach is to constantly fast; thus, the 'poor' organ, the
stomach, is deprived and made to suffer for the person's
iniquities. I cannot tolerate this approach!"
This new philosophy was very intriguing to the host, and he
asked Reb Shneur Zalman its source. He told him of the Ba'al
Shem Tov and his teachings, which accentuate working with the
mind and heart and not punishing the body.
"The Ba'al Shem Tov," he continued, "bases his theory on a
pasuk in Shemot (23:5)and interprets it as follows: 'Ki tireh'
when you will see, i.e. come to the realization that 'chamor'
the physical matter of the body (related to the word chomer), is
'sonacha' your enemy because he is engaged in attaining
physical pleasures, and thus, hates the neshamah who is striving
for G-dliness and a high spiritual level and the body is 'roveitz
tachat masa'o' lying under his burden and not wanting to get
up and serve Hashem 'vechadalta mei'azov lo' you may think
that you will begin to torture him and deny him the food he
needs. Be advised that this is a wrong approach. Instead, 'azov
ta'azov imo' help him! Give him his bodily needs and attune
your mind and soul to worship Hashem. Eventually, your body
will become purified and cooperate in your worship."
( ,)
141 VEDIBARTA BAM
Rabbi Yaakov says: "When a person walks on a

journey reviewing [a passage of the Torah], and
interrupts his study to remark: 'How beautiful is this
tree! How beautiful is this plowed field!'
... !
"One who w a l k s on the road and studies
[ T o r a h ] , and interrupts his study...It is as i f he
were guilty of a mortal s i n . " (3:7)
QUESTION: Why such a harsh judgment for the one who

interrupts his studies to admire a beautiful tree?
ANSWER: A person should actually study Torah all the time
he is awake, but in order to acquire the means to support
himself and his family, he is forced to take off time from Torah
study and pursue a livelihood. Since this is an unavoidable
necessity, he is not liable for bitul Torah wasting time of Torah
study. On the contrary, not only is pursuing a livelihood
permissible, but neglecting to seek means for sustenance is a
way of life which our Sages reject.
Nevertheless, regardless of how important it is, a person
should not be happy about his involvement in worldly matters.
Rather, with remorse and sadness he should proclaim, " I would
prefer to study Torah, but what shall I do; I am compelled to
provide for myself and family." When one, however, interrupts
his Torah study to engage in business enterprises and proudly
says, "How beautiful is this tree or plowed field," i.e. he is happy
with his success and talks only about his entrepreneurial
accomplishment, without being troubled that it is at the expense
of Torah study, then the interruption of his learning is a severe
iniquity.
()
,

"One w h o w a l k s on the road and studies
[ T o r a h ] , and interrupts his study and remarks,
'How beautiful is this tree! H o w beautiful is
this plowed field!' Scripture considers it as i f he
were guilty of a mortal s i n . " (3:7)
QUESTION: What is wrong with taking a recess during
learning?
ANSWER: Everything created in the world is the handiwork
of Hashem with a specific purpose. He is the Master of nature,
and it is all governed by His Divine providence. Studying and
observing nature gives one an opportunity to see the wonders of
creation and the Omnipotence of Hashem; there are even special
blessings which one recites over wonders of nature and beautiful
trees (See Rambam, Berachot 10:13-16).
The Mishnah is talking of a person who interrupted his Torah
studies to admire a beautiful tree or plowed field. However, in
lieu of extolling Hashem's greatness and giving Him the credit
and praise due, he accredits it all to the laws of nature.
When the person was studying Torah, he envisioned His
greatness and infinite wisdom. I f he would use the time he now
occupies with nature to admire His strength, it would not be so
bad. But not to see it as gadlut haBorei the greatness of the
Creator indeed justifies a harsh judgment.
In fact, the Zohar (Shemot 161a) says that when Hashem
created the world, the Torah was His blueprint. Thus, in a sense,
when a person observes nature he can view it as a continuation
of Torah's vastness. Making an "interruption" between Torah
and nature, and saying that Torah is Divinely given but that
nature is the product of chance, is a grave iniquity.
* * *
143 VEDIBARTA BAM
Scripture considers it as if he were guilty of a mortal sin."
Alternatively, appreciation of the greatness of Hashem's

creative powers is in itself an aspect of our Divine service, as
indicated by our Sages' institution of the blessing "Shekachah lo
be'olamo" "that He has such things in His world" which a
person is required to recite upon seeing beautiful creations or
pleasant looking trees (Rambam, Berachot 10:13). However, its
importance does not compare with that of study.
()

"Scripture considers it as i f he were guilty
of a mortal s i n . " (3:7)
QUESTION: The word "hakatuv" literally means "the written

Scripture." What pasuk in the Torah did he violate?
ANSWER: Prior to this is a quote from a pasuk, "For all
things are from You, and from Your own Hand we have given
You" (I Chronicles 29:14), which King David says in regard to all
that the people donated for the building of the Beit Hamikdash.
The one who does not regard something in the world as the
property of Hashem and something which is in His hand i.e.
under His control is acting contrary to this pasuk.
()
* * *
According to some compilations of the Mishnayot this is a
Mishnah in itself, and the pasuk quoted from Chronicles is in the
previous Mishnah. Rabbi Shneur Zalman of Liadi, in the Nusach
Ari Siddur, following the Rambam, puts the statement of Rabbi
Yaakov and the statement of Rabbi Elazar of Bartota together in
the same Mishnah. Thus, it is appropriate to say, "Scripture
considers it," without mention of the pasuk, because it is
unnecessary to repeat the same pasuk twice in the same Mishnah.
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: ,
.
,
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"Whoever forgets anything of his T o r a h
learning, Scripture considers it as i f he were
guilty of a mortal sin." (3:8)
QUESTION: Why is there such a harsh judgment for the
person who forgets only "davar echad" "one thing"?
ANSWER: Torah is not just another book of knowledge. It is
the infinite wisdom of Hashem. When He gave the
commandments on Mount Sinai, His opening word was "Anochi"
(). The Gemara (Shabbat 105a) says this is an acronym for "ana
nashi kesivat yehavit" ( " ) I myself wrote it
[the Torah] and gave it." Chassidut offers a more profound
interpretation: Hashem wrote Himself into the Torah and gave
Himself to K'lal Yisrael through it (Likkutei Torah, Bamidbar 48:4).
The Mishnah is not merely talking of forgetting one item of
Torah knowledge, but forgetting the One and Only Hashem.
When a person studies Torah and thinks that it is knowledge
like any other knowledge and forgets "davar echad" that it is
the words of the One and Only, he is committing a very grave
iniquity and is guilty of a mortal sin.
()
This is supported with the pasuk "Guard your soul
scrupulously lest you forget hadevarim asher ra'u einecha the
things your eyes have seen." "Hadevarim" literally means "the
words." This may be a reference to the words of "Anochi" and "Lo
yiheye lecha," which Hashem personally uttered in one word at
Mount Sinai (Makkot 24a, see Rashi, Shemot 20:1, Rashi), and
with which Hashem declared the G-dliness of Torah.
145 VEDIBARTA BAM
8
Rabbi Dosta'ey bar Yannai says in the name of Rabbi
Meir: "Whenever anyone forgets any of his Torah
knowledge, Scripture considers it as if he were guilty of a
1
mortal sin, for it is said: 'But beware and guard your soul
scrupulously, lest you forget the things which your eyes
have seen.'
"One might think that this applies even if the
subject matter was too difficult for him [and therefore he
2
forgot], hence the Torah adds: 'And lest they be removed
from your heart all the days of your life.' One is not guilty
of a mortal sin until he sits and causes them to be
removed from his heart."
1. Devarim 4:9. 2. Ibid.
The harshness is only directed to one who intentionally

forgets that Torah is Divinely given and who wants to remove
G-dliness from Torah. It is not meant for one who becomes
immersed in his Torah study to the extent that he becomes
oblivious to everything.
it is related that the great Chassidic leader, rabbi Shmelke of
Nicholsburg, instructed his student the Seer of Lublin, " I f you
ever should see me heavily engrossed in Torah study, and it
should appear that I am in a state of oblivion, remind me not to
forget about Him, G-d forbid." Once, when it appeared to the
student that his rebbe was in such a state, he was about to alert
him. Suddenly Reb Shmelke sensed it and said, "My dear
student, I remember."
()
* * *
The Gemara (Chagigah 9b) says about the pasuk "You will
return and see the difference between a righteous person and a
wicked person, between one who serves G-d and one who does
not serve H i m " (Malachi 3:18) that there is no comparison
between one who recited his passage one hundred times
"leshonah pirko mei'ah pe'amim ve'echad" "to the one who recited
his passage one hundred and one times."
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Why would one extra time be of such significance?

Perhaps the Gemara's message is that the one who studies
one hundred times cannot be compared to the one who studies
one hundred times "ve'echad" and constantly bears in mind
that Torah is the wisdom of "Echad" "the One and Only"
Hashem. Through his study he bolsters his consciousness of the
Divine. The other may study the same number of times, but he
still lacks the most important recognition, that this is not
ordinary knowledge, but Hashem's knowledge, and he is
therefore considered as "one who does not serve Him."
()

"Anyone whose fear of sin comes before his wisdom" (3:9)
QUESTION: Instead of "Anyone whose fear of sin comes
before his wisdom," it should have said "Kol hamakdim"
"Whoever puts his fear of sin before his wisdom"?
ANSWER: This Mishnah is conveying a very important lesson
to parents and educators. Some take the attitude that they do not
want to force performance of mitzvot upon their very young
children. They reason, "Let them first study and when they will
grow up, they will make decisions for themselves whether they
want to be religious or not."
This approach is erroneous. I f one wants his child to love
Torah, first and foremost, it is important to establish a strong
foundation of fear of Hashem. From a very early age, children
should be trained to perform mitzvot and inculcated with the
knowledge that Hashem is the Master of the world. The Gemara
(Shabbat 156b) relates that the mother of Rabbi Nachman bar
Yitzchak was told by an astrologer that her son would be a thief.
Thereafter, she never allowed him to uncover his head and
would say to him, "Cover your head, so that the fear of Heaven
should be upon you," and he grew up to be a great Sage.
147 VEDIBARTA BAM
9
Rabbi Chanina ben Dosa says: "Anyone whose fear
of sin comes before his wisdom, his wisdom will endure;
but anyone whose wisdom comes before his fear of sin,
his wisdom will not endure."
The Mishnah is thus teaching, "Anyone whose fear of sin

comes before his wisdom" i.e. i f already as a tender child,
before reaching the level of wisdom and ability to learn, the fear
of Heaven is instilled in him he will love Torah when he is
taught it, and the Torah he learns will become a permanent
component of his personality. In contrast, when a child starts his
learning without a commitment to fear of sin and learns Torah
just as another subject, his interest in Torah is likely to fade.
( - )

"Anyone whose fear of s i n comes before his wisdom." (3:9)
QUESTION: Previously it was stated, "A boor cannot be sin-
fearing, nor can an ignoramus be pious" (2:5), so shouldn't
wisdom come first?
ANSWER: The term "kodem" "before" does not mean
chronological priority, but priority in a scale of values. Studying
Torah is very important, but being G-d fearing is crucial. The
purpose of Torah study should not be to become smarter and
wiser, but to make one a better servant of Hashem and a more
G-d fearing Jew.
The Gemara (Shabbat 31a) compares one who studies Torah
as an end in itself and who does not place the emphasis on being
observant and G-d fearing to a treasurer who has been handed the
keys to the inner rooms, but who lacks the key to the main
entrance of the palace. The analogy is that just as the keys to the
inner chambers are useless i f one cannot get through the main
entrance, if one lacks fear of Hashem, he will disregard his Torah
training, and ultimately his Torah knowledge will dissipate since
it is not protected properly with yirat shamayim fear of Heaven.
()
148
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"Anyone whose [good] deeds exceed his wisdom, his
w i s d o m w i l l endure." (3:10)
QUESTION: Why should one's deeds have an effect on his
wisdom or vice versa?
ANSWER: There are two approaches to performance of
mitzvot. Some people do those mitzvot whose importance and
significance they understand. Others do the mitzvot because they
are the command of Hashem regardless of whether they
comprehend them or not. Among mitzvot in general there are
also two categories; some are mishpatim civil laws laws
dictated by human logic. Others are chukim statutes which
are above the comprehension of man.
The person whose deeds are more than his wisdom is the
one who performs all the mitzvot even if he does not know all the
wisdom underlying them. For such a person "chachmato
mitkayemet" he will surely perform the mitzvot which his
understanding and logic dictate to be proper.
However, the one who must have much "chachmah"

"knowledge" about the mitzvah before he performs it and who
only complies when his wisdom assents, and refrains from doing
the mitzvot his "chachmah" "wisdom" does not understand,
ultimately "ein chochmato mitkayemet" he will not do even the
mitzvot which his wisdom also confirms because he will pervert
his way of thinking and conclude that they are not proper and
that they should not be done.
Even the mitzvot which are logical should not be performed
because our wisdom agrees that they are correct, but because
they are the will of Hashem. Human logic can at times become
149 VEDIBARTA BAM
1 0
He used to say: "Anyone whose [good] deeds
exceed his wisdom, his wisdom will endure; but anyone
whose wisdom exceeds his [good] deeds, his wisdom will
not endure."
so perverted that it can justify a wrongdoing, and thus i f one

does a mitzvah now only because it is the right thing to do and
not because it is the will of Hashem, at a later date his logic may
conclude just the reverse.
()
* * *
Alternatively, the rule is "Action speaks louder than words."
The Mishnah is imparting an important message to those who are
endeavoring to impress upon people what is right and wrong.
t h e great scholar who wants his utterances to be taken as the
epitome of wisdom should always remember that i f his deeds
exceed his wisdom, i.e. i f he does more than he preaches, then
"chachmato mitkayemet" the wisdom he is trying to convey to
the people will remain with them. The people, impressed by his
sincerity, will accept his words of wisdom.
However, i f his wisdom exceeds his deeds, he is a big talker
and an underachiever, and he does not practice what he
preaches. Then, regardless of his eloquence and wisdom, "ein
chachmato mitkayemet" his words will have no lasting effect on
his listeners.
()
...
"Anyone w i t h w h o m his fellowmen are
pleased..." (3:10)
QUESTION: I f the Mishnah is stating a fact about how

Hashem operates; what message of piety is being imparted?
ANSWER: There is a mitzvah in the Torah, "hochei'ach
tochi'ach et amitecha" "you shall reprove your fellow" (Vayikra
150
, , :
, .
.
19:17) and there are different approaches to fulfilling it. Some

scream at the people, and others do it with a compassionate
smile. Some preachers accentuate the damage done by
transgression and how this can lead one to Geihinom, while
others accentuate the positive, describing the Gan Eden one will
merit for doing good deeds.
King Shlomo says that when admonishing, "do not reprove
the jester lest he will hate you; admonish the wise one and he
will love you" (Proverbs 9:8). This is puzzling. Why should the
wise person require reproof, and why desist from admonishing
the jester who has a light-hearted attitude towards Torah and
mitzvot? Undoubtedly, the wisest of all men is of the opinion that
all people can benefit from criticism. However, he is not
instructing whom to reprove, but giving sound advice about how
to reprove.
in general, when criticizing, one should never ridicule or
belittle a person. i f a person does wrong, he usually regrets it, so
that scorning and ridiculing him will only provoke anger. One
should say to him, rather, " i t is strange that such a wise person
as yourself should act so foolishly," and he is likely to be
receptive to your words.
The Mishnah is conveying a message to rabbis and teachers to
bear in mind when reproaching and lecturing. i f the style used is
one which is pleasant to the audience, then Hashem, too, is
approving and happy that the rabbi or teacher spoke up.
However, i f the people are made uncomfortable and they are not
pleased with the speaker, Hashem, too, is displeased with him.
151 VEDIBARTA BAM
He used to say: "Anyone with whom his fellowmen

are pleased with him, G-d is also pleased with him; but
anyone with whom his fellowmen are not pleased with
him, G-d is also not pleased with him."
, , ,

"Rabbi D o s a ben H a r k i n a s said: T h e sleep of
the [late] morning, wine at midday, children's
prattle, and sitting in gathering places of the
ignorant drive a man from the w o r l d . " (3:10)
QUESTION: Why was it Rabbi Dosa particularly who said
this, and what was he alluding to?
ANSWER: Rabbi Dosa ben Harkinas was blessed with lon
gevity (see Yevamot 16a). According to some he lived from the
time of Shimon HaTzaddik until the time of Rabbi Akiva (a span of
over 400 years, see Seder Hadorot). It is quite common to query an
old man, "What are your secrets? How did you live so long?" Thus,
Rabbi Dosa is cautioning what the Jew should avoid during life.
A person's life span is generally divided into three periods:
Morning, midday, and evening. The first thing one should
beware is not to "oversleep" the early years. These are
formulative years when one should be engrossed in Torah study
and service of Hashem. The midday of life is when one is
married and involved in pursuing a livelihood. Unfortunately,
some become immersed to the extent of "intoxication." They are
overwhelmed with their work or blinded by success, and they
forget entirely about their obligations to study Torah.
A Chassid of the Mitteler Rebbe, Rabbi DovBer Schneersohn
(the second Lubavitcher Rebbe), went into the business of
producing overshoes. i t was soon apparent that his mind was
more preoccupied with business matters than the observance of
Torah and mitzvot. Once, when he visited Lubavitch, the Rebbe
said to him, "Feet enveloped in overshoes are commonplace, but
imagine a 'head' sunk in overshoes!"
152
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, ,
. ,
Afterwards is the stage of retirement and sadly, often during

this period many a man does not do anything productive and
spends his time in sichot yeladim conversation with children or
discussion in which the level of maturity is like that of a child.
Others join groups of their peers and together with them waste
the gift of old age Hashem granted them. By doing these things
they are neglecting the whole purpose for which they were
placed by Hashem in this mundane world.
()
, , ,

"The sleep of the [late] morning, wine at midday,
children's prattle, and sitting i n gathering places of
the ignorant drive a man from the w o r l d . " (3:10)
QUESTION: How do these things affect one's longevity?

ANSWER: It is possible that the Mishnah is not talking of a
premature departure from the world, but something else
entirely. The Midrash Tanchuma (Naso 16) says that Hashem
desired a dwelling place in the lower worlds. Therefore, he
created this world and man. Through studying Torah and doing
mitzvot, man makes this world into a domicile for Hashem. Man
has a yeitzer tov good inclination which encourages him to
fulfill his mission, and a yeitzer hara evil inclination which
works indefatigably to distract him from doing what he must.
The yeitzer hara is very efficient in his work and endeavors to
make man feel that whatever he encourages him to do is for his
benefit. When a person is about to do something, it is
incumbent on him to properly evaluate whether it is the yeitzer
tov he is listening to, or following the yeitzer hara's advice.
153 VEDIBARTA BAM
Rabbi Dosa ben Harkinas says: "The sleep of the

[late] morning, wine at midday, children's prattle, and
sitting in the gathering places of the ignorant drive a man
from the world."
On the surface, one can justify oversleeping in the morning

by arguing that the extra sleep will make the body stronger. One
can also claim that drinking wine in the afternoon is beneficial
for the digestive system, and to talk with children or chat with
old people is relaxing and relieves one of anxieties, and it is good
for one to relax after a day of hard work.
While these activities may seem worthwhile, one should
consider whether he is doing them to further physical health or
to escape from responsibility and reality. Lingering in bed can be
a form of escapism: To avoid facing the world in the morning,
one is perhaps escaping to bed. Drinking wine in the afternoon
can lead to intoxication, a state one may seek because of
difficulty facing reality. Unable to lay in bed all day, one escapes
the real world in the afternoon by becoming intoxicated, and in
lieu of doing something constructive in the evening, a person
escapes into time-wasting, unproductive activities such as
associating with immature or ignorant people.
The Mishnah is alerting that these things are "motzi'im et
ha'adam min ha'olam" they may be avenues of escapism. One
must do an honest self-appraisal to determine i f one is acting
under the influence of the yeitzer tov because of the beneficial
aspects of these activities, or whether it is the sly advice of the
yeitzer hara who is promoting escape from the responsibility to
study Torah and do mitzvot in order to make "ha'olam" "the
world" a holy place for His Divine presence.
( Visions of the Fathers )
154
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,
* ,
. ,

"One who abrogates the covenant of
our father A v r a h a m . " (3:11)
QUESTION: Instead of "hameifar brito shel Avraham Avinu"
"abrogates the covenant of our father Avraham" which means
did not circumcise (Bartenura), why doesn't he simply say
"she'eino mal" "One who does not circumcise"?
ANSWER: In contemporary times there are many who
advocate circumcision, not because of religious convictions, but
because of health advantages. i n truth, however, this is not the
reason that Hashem commanded Avraham to circumcise
himself. Circumcision is a holy act with profound significance,
and Hashem has established it as the sign of the Covenant
between Him and the Jewish people throughout all generations.
It is a fundamental Jewish principle which stamps the Jew as a
servant of Hashem.
The Mishnah is talking of one who does circumcise, but
performs the circumcision strictly because of medical benefits.
Such a person is missing the entire concept and is thus
abrogating the covenant of our father Avraham, which is the real
reason for the mitzvah.
At a brit the mohel recites the berachah, "Vitzivanu al hamilah"

"Commanding us concerning circumcision." Immediately after
wards, the father recites the berachah "Vitzivanu lehachniso bivrito
shel Avraham Avinu" "And commands us to enter him into the
Covenant of Avraham our father." Why the seeming redundancy
of a second blessing mentioning the commandment of a brit?
The "Covenant of Avraham our father" may not only mean
circumcision, but may also refer to the Brit Bein Habetarim (the
Covenant Between the Divided Parts). A t that time Hashem told
155 VEDIBARTA BAM
1 1
Rabbi Elazar of Modin says: "One who profanes
sacred things, degrades the festivals, publicly humiliates
his colleague, abrogates the covenant of our father Avra-
ham, or interprets the Torah in a manner contradictory to
its true intent, even though he may possess Torah and
good deeds, he has no share in the World to Come."
Avraham about the trials and tribulations that would confront

the Jewish people during their exile in Egypt and other future
exiles (Bereishit 15:12, Rashi). He promised him that
nevertheless, "And afterwards they will go out with great
wealth" (ibid. 15:14), providing they remain steadfast in their
observance of Torah.
At the brit the father is proclaiming that regardless of the
difficulties his son may encounter as a result of his Torah
observance, he will enter him into the covenant between
Hashem and Avraham and do everything possible to rear him as
a Torah-true Jew. Ultimately, he will reap great rewards
materially and spiritually.
One who physically circumcises his son, but fails to inculcate
in him the conviction to be a devout Jew under all circumstances,
will be lacking true Yiddishe nachas which the Jew enjoys in this
world and in the world to come.
!
"He has no share in the W o r l d to Come." (3:11)
QUESTION: The Mishnah (Sanhedrin 10:1) lists all those
who do not have a share in the World to Come, why are these
not mentioned there?
ANSWER: Since our Mishnah says Hamechaleil one who
profanes hamevazeh one who degrades in present tense and
does not say mi shechile one who profaned mi shebizah one
who degraded in past tense, it is understood that the Mishnah is
talking of people who are in a constant rebellious state against
Hashem. They have no remorse and do not repent. Thus, they are
included in the category of apikoros one who disparages Torah
and its scholars which is listed there in the Mishnah.
( ,)
156
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T T T T V: : T V I V :
, :

"Be readily submissive to a superior and be
affable to a younger person." (3:12)
QUESTION: What Rabbi Yishmael says is indeed proper

etiquette, but what is the mili dechassiduta message of piety
he is teaching?
ANSWER: The word "lerosh" can be interpreted in a few
ways. It can mean "in the beginning" i.e. the period of one's
youth. It can also mean "to the head," a reference to Hashem,
who is "the head" of the entire universe. It is also an acronym for
"la'asot retzon Avicha shebashamayim" (" ) to
perform the will of your Father in Heaven."
The word "no'ach" means "easy" and the word "tishchoret"
comes from the word "shachor" which means "black or dark."
Hence, it can be an allusion to old age when the shine of one's
youth is dimmed and darkened, and also dark periods of a
person's life when he is confronted with trials and tribulations,
sufferings, and challenges.
There is a popular saying, "You cannot teach an old horse
new tricks." When people become set in their ways, it is difficult
for them to change. I f one wants to teach his children certain
values, it is best to do so while they are young. The Gemara
(Shabbat 21b) says that the studies of one's youth are more
enduring, and in the Gemara (Chulin 24b) Rabbi Chanina is
quoted as saying, "The hot water and oil that my mother applied
to me in my childhood stood me in good stead in my old age."
This is not only true in regard to his physical health, but can also
refer allegorically to the great spiritual height he attained.
157 VEDIBARTA BAM
1 2
Rabbi Yishmael says: "Be readily submissive to a
superior and be affable to a younger person; receive every
person cheerfully."
1 3
Rabbi Akiva says: "Laughter and frivolity accustom a
man to lewdness.
In his very brief statement, Rabbi Yishmael is conveying a

profound message. He advises how one can be an "oveid Hashem"
"servant of Hashem" all through his life. Be "kal"
yielding when you are "larosh," in your beginning, i.e. early
youth, [to whom] "larosh" to Hashem who is the head, [for
what purpose] "larosh" to do what is the will of your Father in
Heaven.
If you will serve Hashem in your youth, then "veno'ach" it
will be pleasant and easy for you to continue doing it
"letishchoret" when you become aged or may be going through
"dark" times.
()
! !!
"Laughter and frivolity accustom a man to lewdness." (3:13)
QUESTION: How can Rabbi Eliezer's strong objection to
laughter be reconciled with what the Gemara (Pesachim 117a)
relates that Rabbah began a lecture with something humorous
and the students would laugh?
ANSWER: The Gemara (Berachot 30b) relates that when
Rabbah noticed Abaya being excessively happy, he said to him,
"It is written, 'And rejoice in trepidation' " (Psalms 2:11). Abaya
said to him, " I am wearing tefillin" (which bears witness that
Hashem's rulership is upon me Rashi). From this it is
obvious that the Sages were not against laughter; on the
contrary, i f one never laughs he can enter into a state of atzvut
melancholy (Tanya ch. 1). Laughter, however, is entirely
unacceptable when it goes hand in hand with "kalut rosh"
"lightheadedness."
, , ,
T ~ T~ : : : T T
If the laughter is intended to relax one's anxieties as

preparation for doing a mitzvah or studying Torah, it is proper
because then it is done with seriousness (Tanya, ch. 7). It is then
comparable to an appetizer which precedes a sumptuous meal.
But i f it is the main course of the evening and its purpose is
mockery and frivolity, it is to be avoided.
()
* * *
In many Chassidic circles there is a badchan merry maker
who speaks to the chatan before the wedding. With no stretch
of the imagination is he to be confused with the comedian who
occupies people minds with lightheaded "entertainment." The
difference between them is vast. The badchan says things in a
somewhat humorous fashion with the intention of making the
chatan realize the seriousness of the hour. The comedian's
endeavor, in contrast, is to destroy seriousness and earnestness,
and make a mockery of everything and everyone. Such
lightheadedness, which is often spiced with obscenity and
cynicism, can unfortunately lead to lewdness.
* * *
The Gemara (Ta'anit 22a) relates that Eliyahu pointed out to

Rabbi Beroka two people who were destined for Olam Haba
the World to Come. Rabbi Beroka asked, "What do you do?"
They replied, "We are comedians, and we cheer up those who
are depressed. Additionally, whenever we see two people
involved in a quarrel, we strive hard to make peace between
them."
Since they devoted their comic talent solely to these sorts of
situations, they acted for the sake of heaven.
* * *
Incidentally, the Torah commands, "Midevar sheker tirchak"

"Distance yourself from a false word" (Shemot 23:7). The word
159 VEDIBARTA BAM
The traditional transmission [of the Scriptural text] is a

fence around the Torah; tithes are a fence for riches;
"sheker" (" )false" is an acronym for "sechok, kalut rosh"

(" ) laughter, frivolity." Thus, we should distance
ourselves from words of sheker laughter and lightheadedness.
()
.
"The traditional transmission [of the Scriptural
text] is a fence around the T o r a h . " (3:13)
QUESTION: How is the "masoret" "traditional
transmission [of the Scriptural text]" a fence around the
Torah?
ANSWER: According to the Midrash (Schochar Tov 8:2) when
Moshe came up to heaven to take the Torah, the angels
demanded of Hashem to keep His glory in heaven, i.e. they
should be given the Torah. Hashem told them, "How could you
have the Torah in which is written 'lo tevashel gedi bachaleiv imo'
'you shall not cook a kid in its mother's milk' (Shemot 23:19)
when you violated this and ate meat together with milk in the
home of Avraham?"
In the Torah there are no vowels under the letters and, thus,
the word "bachaleiv" "in the milk" could be read
"becheilev" "in the fat" and consequently one could
argue that the angels did not transgress the Torah. However, the
way we read the words in the Torah is a part of the "masoret"
"traditional transmission [of the Scriptural text]" which was
handed down from Sinai. According to the masoret we place a
patach under the "chet," and thus it is read "bachaleiv" "milk."
Hence, the masoret is a fence around Torah which protected it
from being taken away from us by the angels.
(1 , - )
. ,
I T : T ; T _ T . . . - T ; T :
,
"The traditional transmission [of the Scriptural
t e x t ] is a fence around the T o r a h , tithes are a
fence for riches." (3:13)

things?
ANSWER: There are two approaches to expounding words
of Torah: 1) "Mikra" expounding according to the pronounced
form. 2) "Masorot" expounding according to the transmitted
written form (see Sukkah 6b). In the pasuk "Aseir te'aseir"
(Devarim 14:22) the usual way to read it is with a "sin," and thus
it is a command to tithe. However, the Gemara (Ta'anit 9a) says
that since the words in the Torah do not have vowels, the
written word can also be read "te'asheir" with a "shin," meaning
"affluence."
Consequently, the Mishnah is telling us that since "Masorot"
"the transmitted written form" "siyag laTorah" "is
a fence around the Torah" i.e. an accepted way in interpreting
Torah, thus "Ma'asrot siyag la'osher" "Tithing is a fence to
riches" because it allows us to read the word as "te'asheir"
with a "shin," indicating that through tithing one will attain
riches.
()

"Tithes are a fence for riches." (3:13)
QUESTION: Why does it say "ma'asrot" "tithes" in

plural and not "ma'aseir" "a tithe" in singular?
ANSWER: Tithing is indeed very noble, but even more noble
is giving two tithes twenty percent (Shulchan Aruch Yoreh Dei'ah
161 VEDIBARTA BAM
vows are a fence for abstinence; a fence for wisdom is silence."
249:1). Therefore, when Yaakov prayed to Hashem and asked

that He provide all his needs, he said, "Whatever You will give
me aseir ah'asrenu Lach I will give two tithes to You" (Bereishit
28:22). In using the plural "ma'asrot" the Mishnah is referring to
not just ordinary "ma'aseir," but double tithing, which will
definitely be a "fence" to preserve, one's riches.
()
.
"A fence for w i s d o m is silence." (3:13)
QUESTION: In the previous teachings of the Mishnah, first

the fence is mentioned and then what it protects. Why here does
it say "Siyag lachachmah shetikah" "A fence for wisdom is
silence" and not "Shetikah siyag lachachmah" "Silence is a
fence for wisdom"?
ANSWER: The previously mentioned fences are a medium to
attain desired results; i.e. through tithing one will have riches,
and through making vows one will be abstaining. However, it
cannot say that through silence one will attain wisdom, for king
Solomon says, "Even a fool will be considered wise i f he is
silent" (Proverbs 17:28). What the Mishnah is teaching is that
when one enhances himself with wisdom, he will attain the
attribute of silence.
( , - )
* * *
When Rabbi Avraham Mordechai of Ger returned to Poland
from his visit to Eretz Yisrael, he was asked, "Since the Gemara
(Bava Batra 158b) says Avira d'Eretz Yisrael Machkim' 'The air
of Eretz Yisrael makes one wise' what new wisdom did you
acquire from your visit?" His quick response was, "There I
learned that 'Siyag lachachmah shetikah'" "a fence for wisdom is
silence."
, :
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.
,
, ,
"Beloved is man, for he w a s created i n the image [of
G - d ] ; an even greater love is that it w a s made k n o w n to
h i m that he w a s created i n the image [of G - d ] . " (3:14)
QUESTION: How does the fact that it was made known to
man that he was created in the image of Hashem show a greater
expression of love?
ANSWER: When Eretz Yisrael was under English rule, a
group of people decided to name a town after the King of
England. They discussed it with the English ambassador, and
after a period of time he turned down the gesture. His
explanation was that in the future disreputable people might
reside in the town, and their behavior and reputation would be a
disgrace to the King's name.
Hashem loves the Jewish people and therefore He created
them in His image. I f this fact would not have been revealed, it
would be no disgrace to Him personally i f they lived a lifestyle
which is contrary to His glory. The fact that He revealed it to
them and gave them the Torah to know how He wishes them to
conduct their lives, shows the great love and faith that He has in
the Jewish people that they will always be faithful to Him and
not cause a chillul Hashem desecration of His Name.
()

"Beloved are the people I s r a e l ,
for they are called children of G - d . " (3:14)
QUESTION: In the Torah (4:22) Hashem says of the Jewish
people, "Beni bechori Yisrael" "My firstborn son is Israel." Why
in the Mishnah does it say "banim" "sons" in plural?
163 VEDIBARTA BAM
1 4
He used to say: "Beloved is man, for he was created
in the image [of G-d]; an even greater expression of love
is that it was made known to him that he was created in
1
the image [of G-d], as it is stated: 'For in the image of
G-d He made man.'
"Beloved are the people Israel, for they are called
children of G-d;
ANSWER: Pirkei Avot (6:6) says that Torah is greater than

kehunah priesthood or malchut royalty for royalty is
acquired together with thirty qualities and priesthood with
twenty-four, but to acquire Torah one must have forty-eight
qualities.
The total of the forty-eight qualities of the Torah, thirty of
royalty, and twenty-four of priesthood is one hundred and two,
which is also the numerical value of the word "banim"
"sons." Hashem, with His infinite love for the Jewish people
called only us "banim" since He conferred upon Israel the crowns
of Torah, priesthood, and royalty (Rambam, Talmud Torah 3:1),
and thus we were endowed with potential to acquire all the one
hundred and two qualities.
()
, ,
"It is even a greater love that it w a s made k n o w n to
t h e m that they are called "children o f G - d , " as it is
said: Y o u are the children of G - d your G - d . " (3:14)
QUESTION: How does the fact that Hashem called them

"banim" "children" show He has "chibah yeteirah" "an
even greater love" for them?
ANSWER: The Gemara (Eiruvin 18b) says, "One may
mention part of a person's praise in his presence, but all of it
only in his absence." In this pasuk Hashem is speaking to the
people in their presence since He says "atem" "you." Now i f
"banim" "children" was an expression of His entire love for
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them, then it would not be proper for Him to say it, so to speak,
in their presence. Obviously, since He said this expression of love
in their presence, it can be concluded that "chibah yeteirah noda'at
lahem" "there is even additional love that He has for them."
()

, :...
"You are children of G-d, beloved are the people Israel, for a
precious article was given to them...as it is said: ' I have given
you a good teaching; do not forsake my Torah.' " (3:14)
QUESTION: How does His giving us the Torah show that he
loves us?
ANSWER: There is a halachah known as "bar metzra." When
one wants to sell a property, the adjacent neighbors have
precedence in buying it. An exception to that law is the case of
an owner who wants to give the property as a gift to a stranger.
Even i f the recipient does not live nearby, he can give it to him
over the objection of his neighbors (see Bava Metzia 108b).
When Moshe came up to heaven to receive the Torah, the
angels objected, arguing "Keep your glory on the heaven" (Shab-
bat 88b). Seemingly, they rightfully deserved the Torah, since by
dwelling in heaven they were "bar metzra." Why did Hashem
disregard this law and give Torah to man who dwells on earth?
Rabbi Akiva is saying that Hashem has a special love for the
Jewish people and this is evident from His proclaiming that "natati
lachem" " I have given [the Torah] to you, i.e. as a matanah
gift (and a gift is given as an expression of love) over the
objection of the angels that they are "bar metzra."
165 VEDIBARTA BAM
an even greater expression of love is that it was made

known to them that they are called children of G-d, as it
2
is said: 'You are the children of G-d Your G-d.'
"Beloved are the people Israel, for a precious article
was given to them; an even greater expression of love is
that it was made known to them that they were given a
3
precious article, as it is said: 'I have given you good
teaching; do not forsake My Torah.' "
1 5
Everything is foreseen, yet freedom of choice is
granted; the world is judged with goodness,
1. Bereishit 9:6. 2. Devarim 14:1. 3. Proverbs 4:2.
QUESTION: What is the connection between our being called

"banim" "children" of G-d, with His giving us the Torah?
ANSWER: Another exeption to the law of bar metzra is when
the purchaser is a relative and especially i f it is a child. Thus,
even i f the giving of the Torah is considered a sale (see Shemot
Rabbah 33:1, Bereishit 5a), we have precedence over bar metzra
since we are His children.

"Everything is foreseen, yet freedom of
choice is granted." (3:15)
QUESTION: This sounds contradictory. How can there be
freedom of choice if Hashem already knows the future? How can
bechirah freedom of choice and yedi'ah Hashem's
Omniscience be reconciled?
ANSWER: The Rambam (Teshuvah 5:5) writes the following,
"One might ask, 'Since Hashem knows everything that will occur
before it comes to pass, does He or does He not know whether a
person will be righteous or wicked?
"If He knows that he will be righteous, [it appears] impossible
for him not to be righteous. However, i f one would say that
despite His knowledge that he would be righteous, it is possible
for him to be wicked, then His knowledge would be incomplete.'
166
"Know that the resolution to this question [can be described

as], 'Its measure is longer than the earth and broader than the
sea' (Job 11:9). Many great and fundamental principles and lofty
concepts are dependent upon it. However, the statements that I
will make must be known and understood [as a basis for the
comprehension of this matter].
"As explained in Hilchot Yesodei Hatorah (2:10), Hashem does
not know with a knowledge that is external to Him as do men,
whose knowledge and selves are two [different entities]. Rather,
He, may His name be praised, and His knowledge are one. [The
actual wording in Yesodei Hatorah is as follows: He is the Knower,
He is the object of knowledge, and He is the knowledge itself.
All is one. This matter is beyond the potential of our mouths to
mention, our ears to hear, or the heart of man to grasp it in its
entirety...He does not know the creations from the perspective of
the creations as we know them. Rather, He comprehends them
from His perspective. Thus, as He knows Himself, He knows
everything.]
"Human knowledge cannot comprehend this concept in its
entirety for just as it is beyond the potential of man to
comprehend and conceive the essential nature of the Creator, as
it states, 'No man will perceive Me and live' (Shemot 33:20), so
too, it is beyond man's potential to comprehend and conceive
the Creator's knowledge. This was the intent of the prophet's
statements, 'For My thoughts are not your thoughts, nor your
ways My ways' (Isaiah 55:8).
"Accordingly, we do not have the potential to conceive how
Hashem knows all the creations and their deeds. However, this
is known without any doubt: Man's actions are in his [own]
hands and Hashem does not lead him [in a particular direction]
or decree that he do anything.
"This matter is known, not only as a tradition of faith, but
also through clear proofs from the words of wisdom. Conse
quently, the prophets taught that a person is judged according to
his deeds whether good or bad. This is a fundamental principle
on which all the words of prophecy depend."
167 VEDIBARTA BAM
Commentaries suggest that this contradiction is only prob

lematic i f one views Hashem as bound by time. Since Hashem is
not bound by the structure of time, His knowledge of events is
unrelated to the human understanding of past and present; He
sees all events as i f they were happening simultaneously. Hence,
the Mishnah can be read as saying that everything is "tzafu"
"seen" indicative of a temporal "present," rather than saying
that everything is known, which indicates foreknowledge and a
distinction between present and future.
The Ramban may be alluding to this by stating, 'For My
thoughts [and knowledge] are unlike your thoughts;' meaning
that all Hashem's thoughts take place in the 'present,' and that
all events are therefore known, while human beings cannot
perceive the future. Thus, Hashem can know what man will do in
the future without affecting his choices."

"Everything is foreseen." (3:15)
QUESTION: Instead of "tzafu" "foreseen" it should
have said "yadu'a" "known" or "nir'eh" "seen"?
ANSWER: The word "tzafu" can mean "floating," as in
"Tzafah al penei hamayim" "floating on the water" (Pirkei Avot
2:6). When one floats on the water, he makes an effort to keep
his head upwards. The Mishnah is teaching that throughout his
lifetime in this world, a person should imagine himself as
floating in the ocean, so that to survive he must "look" upwards,
i.e. look to Hashem and to be attached to Him.
()

" A n d everything is according to the
preponderance of [good] deeds." (3:15)
QUESTION: The Rambam interprets this Mishnah to mean
that the number of times one performs a positive act is
significant. It is therefore preferable to give charity in the form of
many different gifts than to give the same sum as a single
donation.
What is the difference between giving one dollar at one time

or one hundred pennies at different intervals?
ANSWER: Rabbi Shneur Zalman of Liadi (Iggeret Hakodesh
21) explains that each time a person performs a mitzvah, he
creates a spiritual bond with hashem, drawing down Divine
influence to our material world. The more often one gives, the
more often one draws down Divine influence.
* * *
Alternatively, it is important that giving charity should

become habitual with the person. When one is considering
giving tzedakah, his evil inclination endeavors to discourage him
with various rationales and explanations, such as "You may need
this money for yourself" or "Maybe there is a better cause" etc.
When the person actually gives, he has not only performed the
mitzvah, but also won a battle with his yeitzer hara.
helping others is tzedakah, but one who gives continuously
becomes a ba'al tzedakah a master of tzedakah. And just as
when one is a ba'al habayit master over his house it cannot
be taken away from him, likewise, when one masters the act of
giving, the yeitzer hara concedes that he has lost the battle and no
longer tries to persuade this person not to give.
Giving one large donation is definitely praiseworthy, but it
does not make one a master of the art of giving. i t may have been
impulsive or inspired by a specific event or experience and may
not be repeated again. one who gives continuously demonstrates
that he has mastered the art of giving and will continue to give
and give.
()
169 VEDIBARTA BAM
and everything is according to the preponderance of

[good] deeds.
In regard to giving tzedakah the Torah says, "Naton titein lo"

"you shall surely give to him" (Devarim 15:10). "Naton titein
lo" literally means "give you shall give to him" because the way
to overcome the hesitancy of giving tzedakah is through "naton
titein" "continuous giving."
()

"Everything is according to the preponderance
of [good] deeds." (3:15)
QUESTION: It should have said "rov hama'asim" which is

the plural for deeds?
ANSWER: Pirkei Avot is known as mili dechassiduta words
of piety. It encourages one to live one's life as a Chassid which
means to conduct oneself lifnei mishurat hadin above and
beyond the strict letter of the law (see Niddah 17a. Tosafot).
In the performance of mitzvot there is a category of hidur
mitzvah beautification of the mitzvah. The Sages (Shabbat
133a) have derived this practice from the words, "Zeh Keili
ve'anveihu" "This is my G-d and I will glorify H i m " (Shemot
15:2). According to the Gemara (Bava Kamma 9b) this means that
one should spend up to an additional third of the price for better
tefillin or a nicer etrog, etc.
The word "hama'aseh" ( )is an acronym for "hidur
mitzvah ad shelish hamitzvah"
"beautification of a mitzvah [means] spending up to an additional
third of the cost [necessary to fulfill the mitzvah]." Therefore it
does not say "rov hama'asim" which would be a reference to
the number of the deeds but "rov hama'aseh" to teach that
everything is according to how much one exceeds the base cost
(up till an additional third).
()
170
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"The shopkeeper extends credit." (3:16)
QUESTION: Why are the joyous celebrations on Simchat
Torah called "hakafot"?
ANSWER: On Simchat Torah we conclude the annual cycle of
reading the Torah in public and start anew from Bereishit. This
milestone is celebrated with much joy and festivity, and all Jews,
men and women, young and old, learned and illiterate,
participate. One may rightfully wonder, with what justification
does the one who did not learn Torah throughout the year
rejoice on Simchat Torah?
The processions with the Torah are called "hakafot."
Superficially, the name "hakafot" originated from the fact that we
circle around the bimah, and hakafot is from the same root as the
word "makif" which means "circling around" (see Bava Batra 4b).
However, the previous Lubavitcher Rebbe, Rabbi Yosef
Yitzchak Schneersohn, offers a more profound explanation of the
word "hakafot." He says that it means, "the extension of credit"
as is written in our Mishnah, "Vehachenvani makif "the
shopkeeper extends credit." When one applies for credit and is
notified that his application has been favorably accepted and his
request is being granted, he is indeed very happy.
Likewise on Simchat Torah, the "Shopkeeper" Hashem
says to each and every Jew, " I give you permission to rejoice with
My Torah; though your credit for Torah study and observance for
the past year may not be exactly up to par, but dance today on credit,
because I trust that you will make good during the coming year."
171 VEDIBARTA BAM
1 6
He used to say: "Everything is given on collateral
and a net is spread over all the living. The shop is open,
the Shopkeeper extends credit, the ledger is open, the
hand writes, and whoever wishes to borrow, let him
come and borrow. The collectors make their rounds
regularly, each day, and exact payment from man with or
without his knowledge; and they have on what to rely.
The judgment is a judgment of truth, and everything is
prepared for the feast."
When Hashem personally extends the Jew credit, his joy is

overwhelming.

"And exact payment from man w i t h
or without his knowledge." (3:16)
QUESTION: Isn't it unethical to take something from a per
son without his knowledge?
ANSWER: In Chovot Halevavot (Sha'ar Hachani'ah 7) it is
written that when a person comes before the Heavenly Tribunal
for judgment, he is often shown that in the Book of Records
merits were recorded for him for mitzvot which he does not recall
doing, and in all honesty he says, " I did not do this." He is told,
"Someone who spoke evil about you has lost his merits and they
have been added to your account." Likewise, people sometimes
ask why they have not been given credit for certain good deeds,
and they are told that they were transferred to people about
whom they spoke evil. Similarly, some people will find "debits"
aveirot in their ledgers which they never did. When they
object, they are told that the sins were removed from the people
about whom they spoke evil and added to their accounts.
In light of the above, it could be that "with his knowledge or
without his knowledge" does not refer to the taking of payment
without one's knowledge. Rather, it means that he is charged for
the iniquities he acquired "with or without his knowledge," i.e.
when a person spoke evil about his friend, he indeed was aware of
his wrongdoing ("mida'ato"), but he was not aware of the iniquities
of his friend which were transferred to his account and he will
need to "pay" for them.
:
, ,
, , ,
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-
" I f there is no proper social conduct, there is no T o r a h . "
(3:17)
QUESTION: Why is there no Torah i f there is no "derech

eretz" "proper social conduct"?
ANSWER: According to the Midrash (Shochar Tov 8:2) the
angels opposed Hashem's giving away Torah to man, and wanted
it to be left in heaven for them. Hashem told them, "You cannot
receive the Torah since it states, 'You shall not cook a kid in its
mother's milk' and when you visited Avraham, you ate meat and
milk?"
Though angels do not eat physical food, out of respect to
their host they altered their nature and ate in Avraham's house,
since it was proper derech eretz etiquette as our Sages say,
"When you come into a city, conduct yourself according to its
customs" (Shemot Rabbah 47:6). Thus, thanks to the fact that
eating is customary in this world, and it is proper derech eretz to
follow the customs of the place one visits, we became the
recipients of Torah and not the angels.
( ! ,)

" I f there is no knowledge, there is no
understanding. I f there is no understanding,
there is no knowledge." (3:17)
QUESTION: What is the difference between "binah"

"understanding" and "da'at" "knowledge" and how is
one contingent on the other?
173 VEDIBARTA BAM
1 7
Rabbi Elazar ben Azaryah says: "If there is no Torah,
there is no proper social conduct. If there is no proper
social conduct, there is no Torah. If there is no wisdom,
there is no fear [of G-d]. If there is no fear [of G-d], there
is no wisdom.
"If there is no knowledge, there is no understanding.
If there is no understanding, there is no knowledge.
ANSWER: Intellect consists of three stages: chachmah

wisdom binah understanding and da'at knowledge.
Rabbi Shneur Zalman of Liadi, the founder of Chabad Chassidut,
expounds on this philosophy in his monumental work Likkutei
Amarim Tanya. He explains them in the following way:
Chachmah wisdom is the first stage of the intellect. It is
the intuitive flash of intellectual illumination, the original idea.
At this stage the details are not yet worked out, but only implied
and latent within the intuitive flash.
Binah understanding is the expansion and elucidation of
chachmah. During this stage the development of the original
concept takes place. By pondering on the idea, the person reveals
the details and implications so that they become manifest in the
mind. However, wisdom and understanding by themselves are
abstract. The concept is clear in the mind, but it has not yet lead
to any conclusion. At the stages of wisdom and understanding
the idea only exists in potential and it has not yet been actualized.
Da'at knowledge the etymology of which is to be found
in the pasuk, "And Adam knew (yada) his wife Chavah" (Bereishit
4:1) implies attachment and union. Da'at is associated with the
practical application of a concept and the modification of
character traits that follows intellectual meditation on a G-dly
concept. This is accomplished through profound concentration.
It is the full preoccupation in the understood concept u n t i l an
intense union is effected between the intellect and the emotions
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(seichel intellect and midot emotional attributes), and the

idea is brought to its logical conclusion. Thus, the accomplishment
of da'at is that through concentration and "attachment," the person
brings the knowledge to maturity, which is manifest in midot
character traits.
Consequently, since binah and da'at are the second and third
stages respectively, in the development of a concept, obviously if
the second level (binah) is lacking, there cannot be the third level
(da'at). Also, i f there is no da'at then binah in itself is of no value,
since it has no practical consequences.
!!p , !
" I f there is no flour [sustenance] there is no T o r a h ; i f
there is no T o r a h there is no flour." (3:17)
QUESTION: What is the connection between flour and
Torah?
ANSWER: According to Midrash Rabbah (Shemot 28:1), when
Moshe came up to heaven to receive the Torah, the angels
175 VEDIBARTA BAM
If there is no flour, there is no Torah. If there is no

Torah, there is no flour."
He used to say: "Anyone whose wisdom exceeds his
[good] deeds, to what can he be compared? To a tree
whose branches are numerous but whose roots are few.
The wind will come and uproot it and turn it upside
1
down; as it is stated: 'And he shall be like a lonely tree in
arid land, and shall not see when good comes; he shall
dwell on parched soil in the wilderness, on uninhabitable
salt-land.'
"In contrast, anyone whose [good] deeds exceed his
wisdom, to what can he be compared? To a tree whose
branches are few but whose roots are numerous, so that
even if all the winds in the world were to come and blow
against it, they could not move it from its place; as it is
2
stated: 'And he shall be like a tree planted by waters,
toward the stream spreading its roots, and it shall not
feel when the heat comes, and its foliage shall be verdant;
in the year of drought it shall not worry, nor shall it cease
from yielding fruit.' "
1. Jeremiah 17:6. 2. Ibid. 17:8.
became very indignant and wanted to kill him. Hashem changed

Moshe's countenance so that he looked like Avraham and said to
the angels, "How dare you hurt this man! You ate in his house
when you visited the planes of Mamrei."
The angels came to Avraham on Pesach, and he took kemach
solet fine flour to make matzot so as to fulfill the mitzvah of
hachnasat orchim hospitality.
The Mishnah thus teaches, "im ein kemach" were it not for
the flour Avraham used to make matzot for the angels "ein
Torah" Moshe would not have been able to take the Torah
away from the angels. "Im ein Torah" were it not for the fact that
Avraham observed all the precepts of the Torah (Yoma 28b) and
, , , )(
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therefore, since it was Pesach he baked matzah in order to perform

the mitzvah of hachnasat orchim "ein kemach" he would not
have taken flour to bake matzot for the angels.
()

" I f there is no flour [sustenance], there is no T o r a h . " (3:17)
QUESTION: Flour is a by-product of wheat. He should have
said, "Im ein chitah ein Torah" "If there is no wheat, there is no
Torah"?
ANSWER: In order to become flour, the wheat has to be put
through a grinding process. The message of the Mishnah is that
to succeed in Torah study one must go through a personal
"grinding," i.e. give up the amenities one is accustomed to and
immerse oneself entirely in the study.
1 1
()
>
"Rabbi E l i e z e r C h i s m a says." (3:18)
QUESTION: Since Chisma was neither the name of his
father (according to most authorities) nor an original part of his
name, why was it added to his name?
ANSWER: Rabbi Eliezer came to a certain place. They said
to him: "Recite the blessing accompanying the Shema." He said
to them, " I am not learned therein." "Lead our congregation in
the prayers," they begged. " I am not learned therein," he
repeated. They exclaimed: "Is this Rabbi Eliezer? Is this the man
of whom you boast so much? You do not deserve the title Rabbi."
His face turned pale and he went to Rabbi Akiva his master. The
latter asked him, "Why is your face so wan?" He recounted the
incident to him and said to him, "Are you willing O Master, to
teach me?" "Yes" he told him, and then he taught him. After a
177 VEDIBARTA BAM
1 8
Rabbi Eliezer (ben) Chisma says: "The laws
pertaining to the bird-sacrifices and the calculation of the
onset of the niddah state are essentials of Torah law; the
calculation of the heavenly cycles [astronomy] and
numerical computations of Hebrew words (or geometry)
are condiments to wisdom."
time he came to that place and they said to him: "Recite the
blessings for the Shema." He recited them. "Act as reader" they
said. He did so. They exclaimed, "Itchaseim Rabbi Eliezer"
"Rabbi Eliezer has become stronger, i.e. is now more
knowledgeable" so they called him Rabbi Eliezer Chisma.
(1:)
,
"The l a w s pertaining to bird-sacrifices and the
calculation o f the onset o f menstruation, these are
essentials of halachah, the calculation of the heavenly
cycles [astronomy] and numerical computations of
H e b r e w words are condiments to wisdom." (3:18)
QUESTION: Why did he cite these two laws as an example
of the essentials of halachah, and what did he mean by comparing
astronomy and numerical computations to dessert?
ANSWER: The laws concerning the bird sacrifices are
relevant only in the times of the Beit Hamikdash, while the laws
pertaining to the woman's menstruation apply at all times and in
all places. He cited these two examples specifically to emphasize
that all matters of Torah should be studied at all times and in all
places regardless if they are currently applicable or not.
The Gemara (Horayot 10a) says that Rabbi Eliezer Chisma was
capable of calculating the number of drops contained in the sea.
Regardless of his great wisdom and exceptional genius regarding
calculating, he said that one's major involvement in Torah study
should not be in astronomical and numerical calculation. These
should be treated as a dessert: Just as a dessert is eaten only after
the meal, likewise, only after accomplishing in Torah-study
should one engage in these subjects.
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PIRKEI AVOTCHAPTER FOUR 178
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"Ben Z o m a says: W h o is wise?
He who learns from every person ...
W h o is strong? H e who subdues his inclination
... W h o is rich? H e who i s content w i t h his lot ...
W h o is honored? He who honors others." (4:1)
QUESTION: What insight do we gain from Ben Zoma?

ANSWER: Ben Zoma teaches that the popular conception of
each of these four categories is erroneous. People are impressed
by a teacher with many students and draw the conclusion that he
is a chacham a wise person. According to Ben Zoma, a chacham
is not one who teaches many, but one who learns from many
and gains from their experiences.
People assume that a gibor a strong person is one who
can lift heavy weights. However, Ben Zoma teaches that a true
gibor is one who conquers his inclination, which in actuality is
"weightless."
People think that being an ashir a rich person requires
vast amounts of money. Ben Zoma says that money does not
make one rich; one can have very little and be extremely rich i f
he is content with what he has.
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CHAPTER FOUR
1
Ben Zoma says: "Who is wise? He who learns from
1
every person, as it is stated: 'From all those who have
taught me, I have gained wisdom, for Your testimonies
are my conversation.'
"Who is mighty? He who subdues his inclination, as
2
it is stated: 'A patient person is better than a strong
man, and he who masters his spirit is better than one
who conquers a city.'
1. Psalms 119:99. 2. Proverbs 16:32.
Many think that a mechubad an honored person is one

for whom dinners and testimonials are given. Ben Zoma says
this does not prove that he is honored! One who finds value in
every person, giving them honor and respect, is truly honorable.
( ,)
* * *
Incidentally, the "yeitzer" "inclination" Ben Zoma speaks
about is not necessarily the yeitzer hara evil inclination. It may
be any uncontrollable leaning, e.g., smoking, splurging,
overeating, etc. To overcome these temptations and vices often
requires tremendous strength.
...
B e n Z o m a says ... W h o is rich?
He who is content bechelko w i t h his lot." (4:1)
QUESTION: Instead of saying, Who is rich? "He who is

content bechelko with his lot," why didn't Ben Zoma say, "He
is content bemamono with his money"?
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ANSWER: The word "ashir" (" )rich" is an acronym

for einayim eyes shinayim teeth yadayim
hands and raglayim ( )feet. Hashem has given these
as a gift to human beings and expects us to use them for Torah
study, prayer, and good deeds.
The eyes should be used for reading Torah and looking
favorably at other Jews. With the teeth one should eat Kosher
food and speak well of others. The hands are to be used to give
charity and extend help to anyone in need. With the feet one
should go to shul and to yeshivah.
A person who has "healthy" eyes, teeth, hands and feet is
indeed rich and should be grateful to Hashem. A man who is
content "with his lot" i.e. G-d's gift to him, and who utilizes his
body exactly as Hashem intended is truly an ashir a wealthy
person regardless if he has any money.
()

" R u n to [perform even] an easy mitzvah, and
flee from transgression." (4:2)
QUESTION: What is a mitzvah kallah easy mitzvah and

what lesson should be learnt from it?
ANSWER: The Gemara (Avodah Zara 3a) says that the
gentiles challenged Hashem to give them the Torah to see if they
would fulfill the precepts. Hashem said to them, " I have a
mitzvah kallah easy mitzvah called sukkah (it is an easy
mitzvah since it does not invoke any expense, the sechach needed
181 VEDIBARTA BAM
"Who is rich? He who is happy with his portion, as

3
it is stated: 'When you eat of the labor of your hands,
you will be happy, and it will be good for you.' 'You will
be happy' in this world; 'it will be good for you' in the
World to Come.
"Who is honored? He who honors others, as it is
4
stated: 'I will honor those who honor Me, and those who
despise Me will be degraded.' "
2
Ben Azzai says: "Run to [perform even] an easy
mitzvah, and flee from transgression;
3. Psalms 128:2. 4. I Shmuel 2:30.
to cover the sukkah is available in the fields); let us see if you can
do it." They all went and immediately built sukkot, but they
abandoned them when the sun became too hot.
The sukkah is referred to as a dirat arai temporary dwelling
place and it has a roof through which one can see the stars. A
person is required to leave his permanent abode and move into a
sukkah to impress upon him that our real security is provided by
Hashem in heaven. Without Him, our strong "fortresses" with
their bars and gates are to no avail.
Thus, Ben Azzai's message is that one should run with
zerizut alacrity and simchah joy to fulfill the mitzvah of
sukkah and live throughout the year with the message and lesson
it imparts. Once a person realizes his dependence on Hashem
and that without Him he is unable to succeed, then he will
definitely not commit a transgression.
1
)

"Run to [perform even] an easy mitzvah,
and flee from transgression." (4:2)
QUESTION: Why in regard to a "mitzvah" does the Mishnah
state specifically "mitzvah kallah" "an easy (light or minor)"
while concerning an "aveirah" there is no distinction made?
PIRKEI AVOTCHAPTER FOUR
182
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ANSWER: A person may consider some mitzvot easy and

enjoyable, and others difficult and tedious. However, when one
commits a transgression, regardless of what it may be, to the
violator it is something which he enjoys and considers light
minor and he transgresses it with ease. Only afterwards,
when he comes to his senses, does he realize the seriousness of
his transgression and the gravity of his brazen act, feeling pain
and remorse over it.
There are two words which are usually expressed both when
doing a mitzvah or committing a transgression. The words are
"ah" and "oy," and which comes first and which afterwards
depends on the status of the act.
A pious Chassid woke his son early one cold winter morning
to take him to the minyan. As the boy was getting out from under
the blankets he cried, "Oy, it is cold!" After shul was over, his
father asked him, "How do you feel now, Chaim?" To which the
lad replied, "Ah, a mechayeh! I feel wonderful!" The father pointed
his finger and said, "Chaim, let this experience be a lesson to
you through all your life. When one performs a mitzvah, the 'oy'
comes first and 'ah' comes afterward. But when one commits an
aveirah, the order is reversed. 'Ah, it is a mechayeh' comes first,
and 'Oy, what did I need it for' comes later."
183 VEDIBARTA BAM
for one mitzvah brings about another mitzvah, and one

transgression brings about another; for the reward of a
mitzvah is the mitzvah, and the recompense of a
transgression is a transgression."
;*
"Flee from transgression; for one mitzvah brings
about another mitzvah and one transgression
brings another." (4:2)
QUESTION: Why is a rationale necessary? Even i f one

transgression does not bring about another, sin should be
avoided.
ANSWER: A certain organization wished to raise funds for
the local orphanage. To that end, they arranged for a theatrical
production which was somewhat immodest so that the
orphanage could receive the proceeds. The Rabbi in this city was
Rav Meir Leibush, known as the Malbim. Upon hearing of this
plan, he called in the organizers and told them to cancel the play.
Even though it was clearly for the sake of a mitzvah, it contained
a tint of an aveirah.
He supported his view by citing this Mishnah and quoted the
words with a somewhat different division of words: "Uborei'ach
min ha'aveirah shemitzvah gorerret." The Mishnah means to say that
one should flee from the aveirah that a mitzvah "dragged in."
Avoid halachically questionable activities for the sake of a good
purpose believing that the end justifies the means, because to
ignore the means results in "mitzvah ve'aveirah" "a
combination of mitzvah and aveirah" which will ultimately
"gorerret aveirah" "cause more aveirot to take place."
()
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"There is no man who does not have his hour" (4:3)
QUESTION: What is the sha'ah hour that every man
has?
ANSWER: The word sha'ah is not only a period of time, but
can also mean "turn." When Kayin and Hevel brought their gifts
to Hashem, it is written, "ve'el Kayin ve'el minchato lo sha'ah" to
Kayin and his offering he did not turn" (Bereishit 4:5). Here, too,
the word "sha'ah" means a turn, and the Mishnah is teaching that
there is no man who cannot turn around and change."
* * *
This is illustrated by a powerful narrative related in the
Gemara (Avodah Zarah 17a) concerning Elazer ben Durdaya, who
strayed from the path of Jewish life and became addicted to the
allurements of lust and passion. One day when he was mocked
by one who apparently shared his view of life, he was
overwhelmed by his lowly moral situation and realized that his
life was being wasted. He could not continue on that path
anymore, and he was overwhelmed by a sense of futility and
despair and for the deep need for return to Hashem.
In his earnest search for penance and with a deeply troubled
conscience, Elazer ben Durdaya sought external help, and he
called out, "Mountains and hills, ask mercy for me."
"Ask mercy for you? We must ask mercy for ourselves."
"Heaven and earth, ask mercy for me."
"Sun and moon, ask mercy for me."
"Stars and planets, ask mercy for me."
185 VEDIBARTA BAM
3
He used to say: "Do not regard anyone with
contempt, and do not reject anything, for there is no man
who does not have his hour,
Elazer sat upon the ground, and after a long and serious
period of probing introspection, he placed his head between his
knees and expired while crying, "Ein hadavar talui ela bi" "It
all depends on me the responsibility is totally mine!" A
voice emerged from above and declared, "Elazer ben Durdaya is
worthy of Eternal Life."
When this incident was reported to Rabbi Yehudah HaNasi,
he used this unusual act of honest introspection and teshuvah
as a text for a great moral lesson to his disciples: "There are
those who obtain their world (Olam Haba) with many years of
work, 'veyeish konah olamo besha'ah achat' 'and there are
those who acquire their world in one hour.' "
In light of the above, "besha'ah" can also mean "a turn." In
one brief instance of self realization and self transformation
Elazar ben Durdaya made a complete turn around and merited
Olam Haba.
( - )
* * *
Rabbi Meir of Premishlan once said to his students, "We

say of Al-mighty G-d [that thanks to our teshuvah] 'as far as
east from west has He distanced our transgressions from us'
(Psalms 103:12). Perhaps one of you can tell me how far east is
from west?"
The students grappled with this problem, and each one
came up with a different astronomical figure. Suddenly, the
Rabbi interrupted them and declared, "You are all in error!
From east to west is only one swerve. When one stands facing
east and turns around, instantly, he is facing west. This is the
immediacy of teshuvah."
186
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" A n d no thing w h i c h does not have its place." (4:3)
QUESTION: Instead of "makom" "a place" why doesn't
he say "everything has a tzorech purpose"?
ANSWER: The Ba'al Shem Tov explained the pasuk "Forever,
O G-d, Your word stands firm in the heavens" (Psalms 119:89) to
mean that, "Your word": "Let there be a firmament in the midst
of the waters" (Bereishit 1:6) these very words and letters stand
firmly forever within the firmament of heaven and are forever
clothed within all the heavens to give them life, as it is written,
"The word of our G-d shall stand firm forever" (Isaiah 40:8) and
"His words live and stand firm forever" (Liturgy, Morning
Prayer). For if the letters were to depart [even] for an instant, G-d
forbid, and return to their source, all the heavens would become
naught and absolute nothingness, and it would be as though they
had never existed at all, exactly as before the utterance.
This same thought was expressed by the Arizal (Eitz Chaim,
Sha'ar Man U'Mad, section 3), of blessed memory, when he said
that even in completely inanimate matter, such as stones or earth
or water, there is a soul and spiritual life-force, that is, the en-
clothing of the "Letters of speech of the Ten Utterances which give
life and existence to inanimate matter that it might arise out of the
naught and nothingness which preceded the Six Days of Creation."
Hashem is referred to as "HaMakom" "The Place." The
Midrash Rabbah (Bereishit 68:9) explains that this is to emphasize
that the world is contained in Him and not He in the world. He
is not limited by space and therefore present everywhere.
The Mishnah is teaching to never reject anything because
there is no thing which does not have "makom" a spark of
G-dliness in it.
( - )
187 VEDIBARTA BAM
and no thing which does not have its place."

4
Rabbi Levitas of Yavneh says: "Be of an exceedingly
humble spirit,
According to Kabbalists, Hashem is referred to as "Makom"

"Place" because His Holy four letter Name, the
Tetragrammaton has the numerical value of one
hundred and eighty-six, the same as "makom" , according to
gematria beribu'a - numerology involving "squares."
The numerical value of "yud" when squared (10 x 10) is one
hundred. The square of "hei" is twenty-five (5 x 5). The square of
"vav" is thirty-six (6 x 6), and the square of the final "hei" is
twenty-five (5 x 5). Thus, 100 + 25 + 36 + 25 = 186.
:
"Rabbi L e v i t a s of Y a v n e h says: 'Be of a n
exceedingly humble spirit.' " (4:4)
QUESTION: The words "me'od me'od" "exceedingly" are

superfluous. It should have just said "Be of a humble spirit"?
ANSWER: The word "me'od" can also mean wealth and
affluence, as the Gemara (Berachot 54a) interprets the words
"bechol me'odecha," which are recited in the Shema.
The Mishnah is teaching that even when "me'od" one is
extremely great in "me'od" riches and affluence nevertheless,
one should be humble, for mortal man has no justification for
conceit and arrogance, since ultimately all will be consumed by
worms.
( - )

"Be o f a n exceedingly humble spirit." (4:4)
QUESTION: Why is the word "me'od" repeated?

ANSWER: The rich person who is very generous cannot be
arrogant if he is unlearned in Torah. As soon as he thinks of his
Torah ignorance, he will realize how insignificant he is and be
188
humble. Also, the great Torah scholar, who is dependant on

others to support him, will be humble when he thinks of his
poverty and inability to maintain himself.
The word "me'od" ( )is an acronym for "mimino eish dat"
"From His right hand he presented a fire of law"
(Devarim 33:2), which refers to Torah. It is also an acronym for
"maskil el dal" "Who cares wisely for the needy"
(Psalms 41:2), and it is thus a reference to assisting the needy.
Rabbi Levitas is saying that even if a person is very learned in
Torah, blessed with affluence, and very charitable, nevertheless,
he should not be conceited but rather exceedingly humble.
()
* * *
Alternatively, in the Torah there were three people who
excelled in humility. Avraham said "Ve'anochi afar va'eifer" " I
am but dust and ashes" (Bereishit 18:27). King David said
"Ve'anochi tola'at velo ish" " I am only a worm and not a man"
(Psalms 22:7). Moshe said of himself "Venachnu mah" "What
are we [we are nothing]" (Shemot 16:7).
The first three letters of the names "Moshe" ,
"Avraham" (), and "David" ( )spell the word "me'od" ().
Rabbi Levitas is advising us to reflect upon these three giants
whose acronym is "me'od." When a person thinks of how
insignificant he is in comparison to them, "me'od hevei shefal
ru'ach" one will indeed be of humble spirit.
( - )

"For the hope of mortal man is but worms." (4:4)
QUESTION: Obviously no man wants worms to rule over

him. So instead of saying "tikvat" "the hope" he should
have said, "Sof enosh rimah" "The end of mortal man is but
worms"?
189 VEDIBARTA BAM
for the hope of mortal man is but worms."
ANSWER: The Zohar (Bereishit 178a) explains that the pasuk

"Al tir'i tola'at Yaakov metei Yisrael" "Fear not, O worm of
Yaakov, O man of Israel" (Isaiah 41:14) is a message to metei
Yisrael the deceased of Israel that they need not fear: Just as
the silkworm leaves an egg behind before it dies, from which a
new silkworm emerges, the Jews will experience techiyat hameitim
resurrection. However, the Gemara (Sotah 5a) says that
"Whoever is conceited will not shake off his earth" i.e. he will
not be resurrected. Thus, the Mishnah is instructing that one
should be very humble and distance himself from conceit
because it is the hope of man that just as the worm comes back
to life, so too he will be resurrected.
()
* * *
Alternatively, the word "rimah" does not only mean
"worms"; it can also mean "deception," as in Yaakov's complaint
to Lavan for switching Rachel with Leah after he worked for
Rachel seven years: "Lamah rimitani" "Why did you deceive
me?" (Bereishit 29:25).
Man erroneously thinks that he can plan his destiny, and he is
full of vain hopes and aspirations. However, the famous saying is
"Man proposes, G-d disposes." No one in this world can justly
claim that he has the power to shape the destiny of others. As a
matter of fact, one cannot even say that he, by his own plans and
prowess, can determine the future course of events in his own life.
A little boy, chafing under a series of restrictions in cheider,
asked his grandfather, "Grandpa, tell me, when will I be old
enough to be able to do as I please when I please?" The
grandfather stroked his beard reflectively and replied, "Sonny, I
don't know about that. I don't think anyone has ever lived to be
that old."
The Mishnah is alluding to this phenomenon, that very often
"tikvat enosh" the hopes and aspirations of man end up to be
, :
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"rimah" a deception and a delusion. Suddenly one gets an

awakening and realizes that a higher voice has spoken. It is the
voice of Hashem that supersedes all others, and His voice is the
deciding one, without which no hope can be realized. Reflecting
on this leads one to true humility.
1
()
...
"Be exceedingly humble...Whoever desecrates
the Heavenly Name i n secret, punishment w i l l
be meted out to h i m i n public." (4:4)
QUESTION: What is the significance of the juxtaposition of
these two messages?
ANSWER: It is not always necessary or advisable for one to
take a stand or voice protest. In certain instances, our Sages
(Yevamot 65b) advise to avoid making statements because just as
it is a mitzvah to say something which will be heard, it is also a
mitzvah to avoid saying things which will not be heard.
However, when Hashem's Name is being desecrated, one
may not stand idle; he must protest vehemently and do
everything in his power to stop it. This applies even when the
desecrator is a prominent person, as the Gemara (Berachot 19b)
rules, "Wherever there is a threat of the desecration of Hashem's
Name, we do not worry about giving respect to a teacher."
The message conveyed by both statements together is that
though man is encouraged to be exceedingly humble and not
always voice his opinions, this does not apply when a
desecration of Hashem's Name is occurring.
( ,)
,
"Whoever desecrates the Heavenly Name i n secret,
punishment w i l l be meted out to h i m i n public." (4:4)
QUESTION: How is it possible for someone to desecrate
Hashem's Name in secret?
191 VEDIBARTA BAM
Rabbi Yochanan ben Berokah says: "Whoever

desecrates the Heavenly Name in secret, punishment will
be meted out to him in public; unwittingly or
intentionally, it is all the same in regard to the
desecration of [G-d's] Name."
ANSWER: "The entire world is filled with His glory" (Isaiah

6:3), and "There is no place hidden from H i m " (Midrash Rabbah
Bamidbar 12:4). When someone commits an aveirah in private,
thinking that no one sees him, in a sense he is declaring that
Hashem's presence is not in this place. The word "mechalleil"
"desecrates" comes from the word "challal" which means "a
void" a place which is completely empty.
The Mishnah is therefore saying, "Kol hamechalleil sheim
shamayim" i f someone through his actions is declaring that
there is a "challal" an empty space where the glory of Hashem
is not present, then "nifraim mimenu begalui" he will be
punished in such a way that he will be forced to declare publicly
that Hashem sees everything and that His presence is revealed
everywhere.
1
()
* * *
When Rabbi Yitzchak Meir of Ger, known as the

"Chiddushei HaRim," was a young boy, someone who was
probing his intelligence said, "Yitzchak Meir, I will give you five
kopeks if you tell me where Hashem is." The young genius looked
up at him and said, " I will give you ten if you tell me where He is
not."

"Whoever desecrates the Heavenly Name i n secret,
punishment w i l l be meted out to h i m i n public." (4:4)
QUESTION: How can one desecrate the Heavenly Name in

secret, and what punishment is meted out to him in public?
192
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ANSWER: The Gemara (Sotah 17a) says that Hashem divided

His name "yud-hei" between the man and the woman. The
Hebrew word for "man" is "ish" , which has a "yud" in the
middle, and the Hebrew word for woman is "ishah" , which
has a "hei" at the end. When a man and woman unite in marriage
and they live happily together, they merit to have His Name with
them; otherwise He departs and they each are now only "eish"
"fire." The nature of fire is to consume and destroy, and
this is the fate of their married life.
Thus, when there is no shalom bayit harmony in the
marriage, and the husband and wife quarrel, in a sense they are
desecrating the Name of Hashem which came together through
their union, and everything they set out to build is consumed by
the fire of machloket dispute.
The worst thing a husband and wife can do is to fight and
argue in the presence of their children, and it is unfortunate even
if the children should be aware of their parents' arguments and
lack of unity. They are the ones who suffer the most from the
parents' quarreling, and the atmosphere of hostility has a
devastating affect on them. Thus, the punishment meted out in
public to the parents who desecrate the Name of Hashem in the
privacy of their home, is everybody's seeing that something is
wrong with their children.
(!)
193 VEDIBARTA BAM
5
Rabbi Yishmael ben Rabbi Yosei says: "He who
studies Torah in order to teach is given the opportunity
to study and teach; and he who studies in order to
practice is given the opportunity to study and teach, to
observe and to practice."
Rabbi Tzadok says: "Do not separate yourself from
the community, and do not act as a counselor [when
sitting as a judge]. Do not make it [the Torah] a crown
for self-aggrandizement,
,
"He w h o studies T o r a h i n order to teach, is given the
opportunity to study and teach; and he who studies i n
order to practice is given the opportunity to study and
teach, to observe and to practice." (4:5)
QUESTION: How does the reward relate to the person's deed?
ANSWER: The first clause of the Mishnah is talking of one
who takes time from his own studies in order to teach others.
Though there are only a certain number of hours in a day, and
normally a person's capabilities are limited, Hashem will help him
that in the limited time he has, he will manage to be able to learn
himself and also teach. Thus, his reward is that he will not lose
anything through the time he gives up for the benefit of others.
The second clause is about the one who studies and is also
engaged in la'asot doing gemilut chassadim acts of kindness.
Such a person will merit not just to study, but also to teach and
not only will he do but also teach and encourage others to
observe and do. The advantage of Torah study together with
doing acts of kindness is evident from what the Gemara (Rosh
Hashanah 18a) says concerning the Sages Rabbah and Abaye. They
both descended from the House of Eli the Kohen Gadol against
whom a decree was issued that all his male descendants would
die as young men (see I Samuel ch. 2). Rabbah who engaged in
Torah study lived for forty years and Abaye who engaged in both
Torah study and acts of kindness lived for sixty years.
()
194
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T T I T ~

"Nor an axe w i t h w h i c h to cut." (4:5)
QUESTION: The intent is that Torah should not serve as the

means by which one earns a livelihood. Why is this implied in
such an obscure way?
ANSWER: There are people who use their knowledge to
argue with and disprove the innovations of other scholars. For
instance, when a renowned Torah personality visits a community
and is invited to deliver a Talmudic discourse, these people like
to show off their knowledge and attempt to stump the lecturer.
They endeavor to prove that the lecturer is not so great because
they have confronted him with a question which he cannot
answer to their satisfaction.
The Mishnah warns of two things:
1) Do not make Torah a crown for self aggrandizement, i.e.
do not study Torah with the intent that you be recognized and
honored by the populace as a great Torah scholar.
2) Do not use your Torah knowledge as a tool with which to
"chop down" others and diminish their stature.
* * *
According to some versions, the wording of the Mishnah is,

"Velo kardum lachpor bo" "Nor an axe with which to dig." A
difficulty with this is that a spade is used for digging and not an
axe? (See Tiferet Yisrael.)
The word "lachpor" can also mean "to cause humiliation and
embarrassment," as the prophet says, "Vechafrah halevanah
uboshah hachamah" "The moon will be humiliated and the sun
195 VEDIBARTA BAM
nor an axe with which to cut."
So too Hillel used to say: "He who exploits the

crown [of Torah for his own ends] shall perish." Indeed,
you have learned from this that whoever derives personal
gain from the words of Torah removes his life from the
world.
will be shamed" (Isaiah 24:23). Thus, the message is that one

must not use the Torah as a means to "axe" another scholar and
humiliate him. Torah scholars should protect the honor and
integrity of one another, and one should never try to prove his
greatness at another's expense.

"He w h o exploits the crown [of T o r a h for his
o w n ends] s h a l l perish." (4:5)
QUESTION: How is such a harsh punishment "measure

for measure"?
ANSWER: The word "chalaf" can mean "exchange," as in

the word "chalifn," which means "acquiring something
through exchange."
The proper way is that a person should keep Torah in high

regard and not exploit it for his own benefit. When the person
deviates from the norm and uses Torah for personal gain,
"chalaf" he has changed the proper order of things. Hence,
the Torah which is "a tree of life for those who hold fast to i t "
(Proverbs 3:18), also changes its way, bringing the person the
opposite of life.
()
, :
,
.

"Rabbi Y o s e i says, Whoever honors the T o r a h is
h i m s e l f given honor by men." (4:6)
QUESTION: Why is it significant that Rabbi Yosei is the

author of this statement? Why did he talk about "gufo" "the
physical self" and not "nishmato" "the spiritual self"? Also,
instead of "beriyot" "creatures" he should have said "benei
adam" "people"?
ANSWER: The Midrash Rabbah (Bereishit 68:4) relates that a
Roman matron asked Rabbi Yosei some questions about
Hashem's activities, and his reply to her was polite, and logical
and accompanied by proofs from Torah. Though her questions
were in no way related to the seven Noachide laws, and thus, he
perhaps halachically did not have to entertain her questions at all,
nevertheless, he replied in order so that she not formulate a
negative attitude towards Torah. In fact, in the end she admitted,
"There is no G-d like your G-d, your Torah is indeed beautiful
and praiseworthy, and you spoke the truth."
The term "beriyot" "creatures" includes people who lack
any specific virtues, and also non-Jews. The only redeeming qua
lity they posses is that they are Hashem's creatures (see p. 41).
Rabbi Yosei is teaching that everyone should promote the
honor of the Torah in the eyes of all people, even non-Jews.
When a person endeavors to see that all men honor the Torah,
he in turn will receive honor from all people, even those who are
merely Hashem's creations. Moreover, since such individuals
have no conception of spiritual things, the honor they give him
will be directed towards "gufo" "his physical person" the
dimension to which they relate.
()
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Rabbi Yosei says: "Whoever honors the Torah is
himself given honor by men, and whoever dishonors the
Torah is himself dishonored by men."

"Whoever honors the T o r a h . " (4:6)
QUESTION: How does one honor Torah?
ANSWER: According to Rashi, this includes not putting a
Sefer Torah on a bench where people are sitting. (Incidentally,
one should also not sit on a bench on which there is any Sefer
Yoreh Dei'ah 282:7.)
According to Tiferet Yisrael it means maintaining Torah books
in good condition, binding them when they tear, and returning
them to the shelf after use.
According to the Abarbanel it means that the Torah scholar
should be careful about his appearance. When a Talmid Chacham
is dirty or shabbily dressed, people lose their respect for Torah
and speak disparagingly about Torah scholars (see Shabbat 114a).
According to Mei'iri it means that the Torah scholar should
be of refined character, so that people will admire him and in
turn have respect for Torah when they realize its influence on
those who study it.

"Whoever honors the T o r a h is himself
given honor by men." (4:6)
QUESTION: Instead of "beriyot" "creatures" it should
have said "anashim" "people"?
ANSWER: Honoring the Torah means living according to
authentic Torah teachings and conducting oneself in an upright
and proper manner. One who does not follow Torah precepts
and who does not fulfill mitzvot is, in a sense, desecrating Torah.
, :
: ,
.
_ _ . T T
The term "beriyot" also includes non-Jews; they, too, are His
creatures. The Mishnah is assuring that by honoring Torah one
will be honored and held in high esteem even by non-Jews. An
upright non-Jew will have high regard for the Jew whom he sees
adhering to his religious principles tenaciously and who is
meticulous and consistent in his duties to Hashem. On the other
hand, he has little respect for the Jew who is unfaithful to Torah
and non-observant of mitzvot. The assimilated and "wishy-
washy" Jew does not rate high in his estimation and is viewed
with disdain.
()
* * *
Once on a Shabbat a very wealthy Jew was riding in his
limousine chauffeured by his black driver through the streets
of a Chassidic community. When he noticed bearded people in
Chassidic garb, he asked his chauffeur i f he knew who these
people are. The chauffeur told him, "They are Jews." Suddenly,
from the back seat he said to his chauffeur, " I do not know i f
you are aware of it, but I am also Jewish." The black chauffeur
turned back and innocently said, "But they are real Jews."
()
!
" [ A judge] w h o refrains from handing down legal
judgments removes from himself enmity, theft, and
[the responsibility for] an unnecessary oath."
(4:7)
QUESTION: Literally, the Mishnah is praising the one who
refrains from being a judge. I f so, who should preside over a
dispute?
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7
Rabbi Yishmael his son says: "[A judge] who
refrains from handing down legal judgments [but instead
seeks compromise between the litigants] removes from
himself enmity, theft, and [the responsibility for] an
unnecessary oath; but one who aggrandizes himself by
[eagerly] issuing legal decisions is a fool, wicked and
arrogant."
ANSWER: Indeed, one who is qualified is obligated to

render decisions in a dispute, and regarding the one who is
eligible to offer halachic decisions and refrains from doing so, the
Gemara (Sotah 22a) cites the pasuk "The number of her slain is
huge" (Proverbs 7:27).
Thus, the Mishnah is not talking about the judge, but in
regard to the litigant who is willing to settle monetary disputes
out of Beit Din. Such an individual in effect considers himself at
least partially guilty and consequently sees no need to prolong
the process of justice by going to a Beit Din. Instead, his
acceptance of guilt prevents him from committing serious
transgressions since it is common for litigants to feel hatred for
each other. A person who accepts part of the guilt upon himself
will not harbor feelings of hatred against the other party in his
heart, nor will there be any hatred against the judges, which is,
unfortunately, common in many Din Torahs.
Furthermore, out of concern for winning one's case in court,
sometimes false arguments are presented by a litigant to the Beit
Din, and the award received is then actually theft. If an individual
recognizes that he is at least partially guilty and is therefore
willing to settle out of Beit Din, he will have no need to lie. In
addition, he will avoid making oaths in the Beit Din to back up
his false claims. An individual who reaches perfection in this
trait, undoubtedly, causes Hashem's Name to become sanctified
in the eyes of man.
()
, :
. , ,

"Do not judge alone, for none may judge
alone except One." (4:8)
QUESTION: Instead of "yechidi," it should have said "levad,"
which is a more common term for "alone"?
ANSWER: In every Din Torah there are at least two litigants,
the plaintiff and the defendant. An honest judge, should never
listen to one of the litigants if the other is not present. This is
hinted to in the pasuk which is the basis for a Beit Din Jewish
court "And these are the ordinances that tasim you shall
place before them" (Shemot 21:1). The word "tasim" ( )is
an acronym for "Tishma sheneihem yachad medabrim"
"you should hear the two of them talking together"
i.e. in the presence of each other (Ba'alHaturim, ibid.).
The Mishnah is cautioning the judge to beware not to judge
"yechidi" one of the litigants only i.e. when one leaves the
room he should not continue the Din Torah with one litigant
absent. The only One who listens to one litigant not in the
other's presence is the One and Only Hashem as it says in
regard to a poor person who is mistreated, "So it will be that i f
he cries out to Me, I shall listen, for I am compassionate"
(Shemot 22:26).
()

"Do not judge alone." (4:8)
QUESTION: Since it says in the Torah "Betzedek tishpot
amitecha" "with righteousness shall you judge your fellow"
(Vayikra 19:15) according to halachah one judge is sufficient
(Rambam, Sanhedrin 2:10). Why does the Mishnah say otherwise?
ANSWER: Before Rabbi Yosef Yitzchak Schneersohn
assumed leadership as Rebbe, he was the menahel director
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8
He used to says: "Do not judge alone, for none may
judge alone except One; and do not say [to your fellow
judges], 'Accept my view,' for they [the majority] have
that prerogative, not you."
of the Lubavitcher Yeshivoth. There was a student who

misbehaved, and he considered expelling him from the yeshivah.
The student pleaded with him, " I f you expel me, what will be
with my children and grandchildren?" Rabbi Yosef Yitzchak was
impressed with the argument and permitted the student to
remain under certain conditions.
The Mishnah is guiding the judge not to judge an individual
as an individual, but to take into consideration the consequences
his judgment may have on the family and future generations.
Since no one but Hashem knows what the future holds, one
must be extremely cautious in rendering decisions.
() !
* * *
Alternatively, the Mishnah is teaching that no Jew should ever
judge Yechidi the One and Only Hashem. Regardless, if we
are happy with the way things are going or not, we should never
second-guess Hashem. Hashem has the ability to judge Himself,
so to speak, but we must always know that He is infallible and
accept with love everything that occurs, for ultimately He means
our benefit.
()
* * *
A Chassid once told the Chassidic Rebbe, Reb Yehoshua of
Apta, that he heard someone making a gross error. instead of
saying "Al tehi dan yechidi" "Do not act as judge alone" with
a "chet" ( )he said "al tehi dan Yehudi" (" )Do not
judge a Jew." The Rebbe smiled and said, "This is not an error,
but the absolute truth. No Jew has the permission or capability
to pass judgment about another Jew. The only one who can do
so is Echad the One and Only Hashem.
J
()
, :
, ,
.
...
"Rabbi Yonatan says, 'Whoever fulfills the T o r a h i n
poverty w i l l ultimately fulfill it in wealth...' " (4:9)
QUESTION: Aren't there many poor Torah-observant Jews
who remain impoverished all their life? Likewise, aren't there
many non-observant Jews who enjoy a lifetime of affluence?
ANSWER: This Mishnah is not referring to a reward for the
poor who observe Torah or a punishment to the wealthy for not
observing. i t is refuting a misconception some people have about
Torah-observance.
Many non-observant affluent Jews claim that the poor Torah
scholar is observant only because of his impoverished state.
Since he is not occupied with business or some profitable
vocation, he has much time to study Torah and follow its
precepts. Moreover, not having money, he is unable to enjoy
many of the amenities which would cause him to be distracted
from Torah. i f he were tempted with gold and glitter, he would
immediately abandon Torah and pursue a modern lifestyle. i n
defense of their own lifestyle which is void of Torah observance,
they say that their affluence and the temptation it brings has
hindered their Torah observance.
Rabbi Yonatan is telling us that this is an erroneous
philosophy. Neither poverty or affluence is a rationale or excuse
for one's observance or non-observance. The person who fulfills
Torah in poverty does so because of his strong Torah
convictions, and even if he becomes rich, he will continue to be
Torah observant. The rich man who forsakes Torah is not doing
so due to his affluence, and even if he should, G-d forbid, be
stricken with poverty, he will most likely not observe Torah even
then. Torah observance depends on the individual neither
poverty or affluence is a reason or excuse.
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9
Rabbi Yonatan says: "Whoever fulfills the Torah in
poverty will ultimately fulfill it in wealth; but whoever
neglects the Torah in wealth will ultimately neglect it in
poverty."
Alternatively, our Sages say, "Ein ani ela beda'at" "The

greatest poverty is lack of knowledge" (Nedarim 41a). Thus, the
opposite is also true that real affluence means one who has an
abundance of knowledge. Hence, the Mishnah is telling us that i f
one studies Torah diligently, even though he has difficulty
comprehending it, ultimately he will see the beauty of Torah. On
the other hand, the one who reaches heights in the study of
Torah and discontinues studying will end up being poor in his
Torah knowledge since he will forget the Torah he has studied
and understood.
()

"But i f you toil much in the T o r a h , there is
ample r e w a r d to be given you." (4:10)
QUESTION: Instead of "amalta" "toiled" he should
have said "lamadeta" "learned" or "asakta" "engaged"?
ANSWER: In the prayer recited upon concluding a Gemara
tractate, we say "The advantage of those who learn Torah over
those who engage in worldly matters is that we toil and they toil.
"We toil and receive reward, and they toil and do not receive
reward." (See Berachot 28b.) This is problematic because anyone
who works usually receives some sort of payment.
The superior reward for toiling in the Torah can be illustrated
with the following parable: In a big company there are employees
of all different levels, from the chief executive officer to the blue
collar workers on the assembly line. Usually the chief executive
officer receives an enormous salary, and the blue collar worker
only gets minimum wage or a bit more. While the blue collar
employee on the assembly line puts in a full day with sweat and
toil, the chief executive officer is often away on vacation or having
a leisurely business lunch.
204
, :
, ,
, ,
.
One may ponder the injustice of it all: The dedicated

employee should receive the generous salary while the chief
executive officer should receive nominal compensation for his
leisurely work. Obviously, the world recognizes and rewards
accomplishment, not effort.
Hashem's system of reward is the reverse. I f one learns
through a piece of Gemara quickly and easily, he receives a smaller
reward than one who wrestles with the material for a lengthy
period. Thus the famed adage: "G-d does not count the folio
pages, but the hours spent studying."
The Mishnah is teaching that " I f you will toil in Torah," then
you will receive maximum reward in stark contrast to the
world's centers of commerce, which only reward accomplishment.
()
* * *
When Iyov expressed his displeasure with the way Hashem

dealt with him, his friend Elifaz, attempting to clarify matters for
him, said, "Ki adam le'amal yulad" "For man is born to toil"
(Job 5:7). The word "le'amal" (" )to toil" has the same
root as the word in the Mishnah "amalta baTorah" "toiled in
Torah" and is an acronym for "lilmod al menat lekayeim"
"to study for the sake of fulfilling." The purpose of
toiling in Torah is not just to acquire more Torah knowledge, but
to know how to fulfill the commands of Hashem, and this is the
whole purpose of man.
()
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1 0
Rabbi Meir says: "Minimize your business activities
and occupy yourself with the Torah. Be of humble spirit
before every person.
"If you should neglect the [study of] Torah, you will
have many causes for neglecting [it] confronting you, but
if you toil much in the Torah, there is ample reward to be
given you."

" I f y o u should neglect the [study of T o r a h ] you w i l l have
many causes for neglecting [it] confronting you." (4:10)
QUESTION: The word "kenegdecha" "confronting you"
is superfluous?
ANSWER: Rabbi Meir is advising man to minimize his business
activities and engage in Torah. The common excuse for not doing so
is " I have no free time to give up." Therefore Rabbi Meir says, if you
are neglecting Torah study with the excuse that your business keeps
you extremely busy, remember that you waste time for your per
sonal pleasures which are "kenegdecha" "against you." They are
proof [against your] that you have time when you want it. Examine
yourself honestly, and you will indeed see that you waste much
time for unnecessary pleasures. Hence, there is no excuse that you
cannot take off time from your busy schedule for the study of Torah.
()
* * *
Alternatively, through neglecting Torah study, one will not
only lack the mitzvah of learning Torah, but also not know the
proper methods of observance for many mitzvot. One may even
be ignorant of the mere existence of certain mitzvot. Thus, in
addition to the bitul Torah, one will be confronted with many
other bitulim instances of neglect. On the other hand, for the
one who toils in Torah, Hashem will have ample reward, not
only for the mitzvah of studying Torah itself, but also for the
proper fulfillment of many mitzvot.
r r
()
, :
, ,
. ,
,

"He w h o fulfills one mitzvah acquires form h i m s e l f
one advocate, and he w h o commits one transgression
acquires against h i m s e l f one accuser." (4:11)
QUESTION: Why the emphasis one mitzvah and one aveirah.

It should have just said, " I f one performs a mitzvah ... i f one
commits an aveirah!'?
ANSWER: The Mishnah is teaching that if one has done only
one mitzvah and a multitude of aveirot, nevertheless, with the one
and only mitzvah he has created an advocate for himself, one
which does not become nullified in the many transgressions. The
same is true also with the person who is righteous all his days
and does only one aveirah. He creates an adversary against himself
and it does not become nullified in the multitude of mitzvot he
performs.
The Mishnah then goes on to counsel people in both
categories. Neither the one who has been righteous all his life
and only committed one aveirah, or the one who has been wicked
all his life and did only one mitzvah should become disillusioned,
because Hashem created teshuvah, which together with good
deeds, will shield the person against retribution.
* * *
The great significance of only one mitzvah can be seen in the
message Moshe imparted to K'lal Yisrael on the last day of his
life, " I f your dispersed will be at the ends of the heaven, from
there G-d, your G-d, will gather you in and from there He will
take you" (Devarim 30:4).
Superficially one may wonder, since people do not live in
heaven; he should have stated, " I f your dispersed will be at the
ends of the earth"?
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Rabbi Eliezer ben Yaakov says: "He who fulfills one
mitzvah acquires for himself one advocate, and he who
commits one transgression acquires against himself one
accuser. Repentance and good deeds are like a shield
against retribution."
Perhaps the explanation could be the following: Shamayim

heaven denotes spiritual matters, while aretz earth refers
to the mundane and material. The term "biketzeih" "at the
ends" comes from the word "ketzat" "a little bit."
Now, since every Jew definitely has done at least a little good
and definitely has some merits in heaven, Moshe told the Jewish
people: "Im yiheyeh nidachacha In the event that some of you
may be dispersed you need not worry because as long as you
are holding onto biketzeih hashamayim a little bit of spirituality,
i.e., you performed a mitzvah this will serve as the string
through which Hashem will take hold of you and bring you back
to Him and the Jewish people."
()
* * *
Many have wondered about and questioned the wisdom of
the Lubavitcher Rebbe's inexhaustible mitzvah campaigns, asking
"Why bother putting tefillin on a mechalel Shabbat Shabbat
desecrator why go through the effort of putting a mezuzah on a
home where kashrut is not observed?"
Possibly, the Rebbe, who has unlimited love for K'lal Yisrael,
wants every Jew to perform at least one mitzvah through which
Hashem will take hold of him and bring him back into the fold of
Judaism.

"He who fulfills one mitzvah acquires for
himself one advocate." (4:11)
QUESTION: The simple meaning of the Mishnah is that the

performance of a mitzvah creates an angel who acts as an
208
advocate for the person in his final judgment (see Bartenura), so

instead of "kanah" "acquires" it should have said "barah"
"creates"?
Moreover, since the Mishnah is talking about what one
accomplishes by doing one mitzvah, it should just say he acquires
an advocate. The word "one [advocate]" is superfluous?
ANSWER: The fact that the Mishnah uses the expression
"acquires" rather than "creates" implies something deeper. In
addition to the angel created by each mitzvah he performs, a
person acquires One advocate; the One and Only, blessed be He,
becomes an advocate for him. Conversely, "He who commits one
transgression acquires against himself one accuser" here also,
the intent is that "the One" becomes an accuser, because
through sin, a person disrupts the connection between himself
and Hashem.
Since the Mishnah is not referring to the angelic advocate
created by the performer of the mitzvah, but to Hashem,
therefore the term "acquires" is appropriate because He created
us and everything, and we cannot create Him.
()

"He who fulfills one mitzvah acquires for
h i m s e l f one advocate." (4:11)
QUESTION: Why doesn't the Mishnah distinguish whether

the mitzvah was done "lishmah" "with proper intention" or
not?
ANSWER: The chiddush innovation of the Mishnah is
that though the strength of the angel the person creates through
the performance of a mitzvah depends on the person's intent,
nevertheless, for every mitzvah a person performs, regardless of
his intent, it connects him with Hashem and the person acquires
"praklit echad" the One and Only as an advocate.
()
* * *
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When Avraham was about to slaughter Yitzchak in the

Akeidah as a sacrifice to Hashem, an angel said to him, "Do not
stretch out your hand against the lad nor do anything to him, for
now I know that you are a G-d fearing man since you have not
withheld your son, your only one, mimeni from Me" (Bereishit
22:12).
The word "mimeni" "from Me" seems superfluous.
Would it not have been sufficient to say "You have not withheld
your son, your only one"? In fact, further on (ibid. 22:16), the
word "mimeni" is not employed.
According to the plain sense of the Mishnah for every mitzvah
a Jew fulfills, an angel is created in heaven (Bartenura). When
one performs a mitzvah, but does not do so properly, or without
all the details, the angel created is incomplete. Thanks to
Avraham's passing the test of the Akeidah with flying colors, a
perfect angel was born. It was this angel who appeared and
instructed him "Do not stretch out your hand against the lad nor
do anything to him."
Avraham was reluctant to listen to the angel because he was
uncertain as to whether he had fulfilled Hashem's wish since in
actuality Yitzchak was still alive. The angel therefore assured
Avraham, " I know that you are a G-d fearing man and that you
were wholeheartedly prepared to offer your son to Hashem. I
know this 'mimeni' 'from me' from the fact that I was
created a completely strong and healthy angel."
()

" E v e r y assembly [whose purpose i s ] for the sake of
Heaven w i l l have abiding results, but that w h i c h is not
for the sake of Heaven w i l l not have abiding results."
(4:11)
QUESTION: "Lesheim shamayim" literally means "for the

Name of Heaven." What does an assembly have to do with "the
Name of Heaven"?
:
. ,
:
, ,
. ,
T T T : ;
ANSWER: On the second day of creation Hashem made the

"rakia" firmament and separated between the waters which
were above the firmament and beneath the firmament. Hashem
called the firmament "shamayim" "heaven" (Bereishit 1:7-8).
Why did Hashem select the name "shamayim" over the name
"rakia"?
The word "shamayim" is a contraction of two words
"eish" "fire" and "mayim" "water," because He
mixed them with one another and made out of them the heavens
(see Bereishit 1:8, Rashi). While usually water extinguishes fire
and fire evaporates water, miraculously these two opposites exist
together. Since "rakia" represents separation, and "shamayim"
represents unity, Hashem selected the name "shamayim" to
indicate that unity is the most important ingredient for the
world to exist.
Rabbi Yochanan HaSandlar is saying that when an assembly
is conducted in the form of "lesheim shamayim" "for the name
of heaven" with a spirit of unity, then it will have abiding
results. But if the assembly is not "lesheim shamayim," and there is
fragmentation and disharmony there are no lasting results.
( ,)

" E v e r y assembly [whose purpose i s ] for the sake of Heaven
w i l l have abiding results, but that w h i c h is not for the sake
of Heaven w i l l not have abiding results." (4:11)
QUESTION: How can one know i f a gathering is "lesheim
shamayim" "for the sake of Heaven"?
211 VEDIBARTA BAM
Rabbi Yochanan HaSandlar says: "Every assembly

[whose purpose is] for the sake of Heaven will have
abiding results, but that which is not for the sake of
Heaven will not have abiding results."
1 2
Rabbi Elazar ben Shammua says: "Let the honor of
your student be as dear to you as your own, the honor of
your colleague as the reverence for your teacher, and the
reverence for your teacher as the fear of Heaven."
ANSWER: At all conventions and gatherings there are

speakers discussing various subjects, followed by resolutions
which are read publicly before the close and which delineate "the
bottom line" of the convention.
The Mishnah is explaining how to determine i f a gathering is
lesheim shamayim for the sake of Heaven. One should carefully
examine "sofah" the resolutions which come at the end. I f
they contain an emphasis on "lehitkayeim" to maintain Torah
and Yiddishkeit and the continuity of K'lal Yisrael it is proof that
the gathering was lesheim shamayim. If, however, there is no
mention in the concluding statement that the purpose and
aspiration of the convention is "lehitkayeim" to preserve the
future of Torah and K'lal Yisrael then the convention cannot be
considered as one which was "lesheim shamayim."
( , ,)
...
" L e t the honor of your student be as dear to you
as your own ... and the reverence for your
teacher as the fear of Heaven." (4:12)
QUESTION: What prompted Rabbi Eliezer to caution the
teacher about the students honor and caution the student to fear
his teacher?
ANSWER: In the Gemara (Ta'anit 7a) Rabbi Chanina says, " I
learnt much from my teachers, and more than that I learned
212
, :
.
From my colleagues, and from my students I learned more than

from all of them." Since the teacher benefits very much from the
student, Rabbi Eliezer instructs the teacher that the student's
honor should be as dear to him as his own. On the other hand,
he instructs the student that though the teacher benefits much
from the student, nevertheless, the student must have the
utmost reverence for the teacher to the extent that it is
comparable to the fear of Heaven.
r
()

"The honor of your colleague [should be] as the
fear for your teacher." (4:12)
QUESTION: What lesson can be derived in regard to
honoring a colleague from the fear of a teacher?
ANSWER: A student does not honor and fear his teacher
because he anticipates that the teacher will reciprocate and show
fear in return. It is strictly because of the teacher's position.
Likewise, the honor one gives a friend should not be contingent
on his giving honor in return. Even when he does not return the
honor, one should honor him because a good friend is a valuable
asset which one should cherish dearly.
1
()

" A n d the reverence of your teacher as the fear of Heaven."
QUESTION: What message is there in this for the teacher?
ANSWER: Students observe and analyze a teacher
meticulously. Spending much time in the presence of the teacher
gives them an opportunity to evaluate the extent of his yirat
shamayim fear of Hashem. The Mishnah is telling the teacher
that i f he expects "mora rabach" that the students should fear
him it is contingent on "mora shamayim" [his i.e. the
teachers] fear of Heaven. When students see that their teacher is
great in this attribute, they will hold him in awe.
( , - )
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1 3
Rabbi Yehudah says: "Be cautious in study, for an
unwitting error in [observance due to insufficient] study
is accounted as wanton transgression."

"Be cautious i n study, for an unwitting error in
[observance due to insufficient] study is
accounted as wanton transgression." (4:13)
QUESTION: Where is it found in halachah that a shogeig
unwitting error should be tantamount to a meizid wanton
transgression?
ANSWER: When Yom Tov is followed immediately by Shab-
bat, one must make an eiruv tavshilin to be able to prepare food
on Yom Tov for Shabbat. The Gemara (Beitzah 16b) relates that
Shmuel saw that a certain blind man was dejected on Yom Tov.
When he inquired why he was dejected, the blind man replied,
"Because I did not establish an eiruv tavshilin." Shmuel told him
that he could rely on the one he had made for the entire city.
The following year Shmuel again saw that the blind man was
dejected, so he asked him, "Why are you dejected?" The blind
man answered, "Because I did not establish an eiruv tavshilin."
Shmuel told him, "Poshei'a at you are negligent and you
may not rely on my eiruv because I did not intend to make it for
such people. One is given the benefit of the doubt only the first
time that he forgets, but the second time he is considered
negligent."
From this can be derived that two shogeigs are considered a
meizid. Thus, i f one committed a sin beshogeig unwittingly
because of a shigegat Talmud he unwittingly did not study
sufficiently the double shogeig makes it tantamount to meizid
a wanton transgression.
Incidentally, since we are talking of two shogeigs, it is very
fitting to use the term "shigagat" which means a double shogeig
and not "shogeig mipnei Talmud" a shogeig due to
[insufficient] learning.
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"Rabbi Shimon says: T h e r e are three crowns
the crown of T o r a h , the crown of priesthood,
and the crown of kingship; but the c r o w n of a
good name surpasses them a l l . " (4:13)
QUESTION: Why does Rabbi Shimon state that there are
"three crowns" and enumerate four?
ANSWER: A "crown" is an earned mark of recognition, and
one who wears a crown receives honor and respect from other
people. Sometimes, a person can be a great talmid chacham or
very active in communal life and have a bad reputation because
of his conduct.
King Solomon says, "Tov shem mishemen tov" "A good
name is better than good o i l " (Ecclesiastes 7: 1). Thus, Rabbi
Shimon is teaching that in total there are only three crowns:
Torah, kehunah priesthood and malchut kingship but
one must remember that the crown beautifies the person only
if al gabeihen on top of them there is also keter shem tov
a good reputation.
Pirkei Avot is known as "mili dechassiduta" words of pious

advice and it teaches all Jews how to live piously. I f so, what
message is implied here to everyone, and not to just descendants
of Aharon the Kohen Gadol or King David?
The crown of kehunah and the crown of malchut are not
necessarily only for those who are Kohanim by pedigree or those
who have inherited the throne. "Kehunah" means service (see
Shemot 23:13, Rashi). The Kohanim performed a service in the
Beit Hamikdash on behalf of the entire Jewish community. In
every community there are people who are public servants. The
crown of kingship does not necessarily refer to the king, but it
includes all people who are in a leadership position.
215 VEDIBARTA BAM
Rabbi Shimon says: "There are three crowns the

crown of Torah, the crown of priesthood, and the crown
of kingship but the crown of a good name surpasses
them all."
The message of the Mishnah is that Torah scholars, public

servants and community leaders must all strive for "the crown of
a good name" they should conduct themselves so that they
will acquire a spotless reputation.
, ,

"There are three crowns. T h e crown of T o r a h , the
crown of priesthood and the crown of kingship: but
the crown of a good name surpasses them a l l " (4:13)
QUESTION: Since it actually lists four crowns, the Mishnah
should have said "Arba'ah ketarim hein" "there are four
crowns"?
ANSWER: These four crowns can be separated into two
categories. The first three apply only to Jews while the fourth, a
crown of good name, applies also to non-Jews.
According to halachah (Sanhedrin 59a) a non-Jew may learn
the parts of Torah necessary for the observance of the Noachide
laws, but he is forbidden to study Torah for the sake of Torah.
Priesthood was given specifically to Aharon and his descendants,
and only Jews are eligible for Kingship in the Jewish community,
as the Torah states specifically, "From among your brethren shall
you set a king over yourself; you cannot place a foreign man over
yourself who is not your brother" (Devarim 17:15).
In contrast, the crown of a good name, which is acquired by
good deeds, also pertains to non-Jews. In fact, according to
halachah (Rambam, Melachim 8:11), the Chassidei Umot Ha'olam
pious non-Jews have a share in the world to come.
In order that the conclusion not be drawn that in regard to
the crown of a good name, Jew and non-Jew are identical, the
Mishnah emphasizes that it is "oleh al gabeihen" "it surpasses

them all" to indicate that a Jew's "keter shem tov" is much
loftier than a non-Jew's when it comes after the qualities of
torah, priesthood, and kingship.
* * *
t h e above gives an insight into a seeming difficulty in the

Rambam. In Hilchot Talmud Torah (3:1) he talks of the crowns
and says, "With three crowns Israel was crowned. The crown of
Torah, and the crown of priesthood, and the crown of kingship."
One may ask, why does the Rambam emphasize that Israel was
crowned with three crowns while the Mishnah omits the
emphasis on Israel? Also, why does the Rambam not mention
the crown of a good name at all, unlike our Mishnah?
According to the abovementioned, it is all understood. Since
the Rambam speaks of crowns which only Israel received, he
therefore omits the keter shem tov crown of a good name
because that applies to everyone and not only the Jewish people.
()
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"Three crowns." (4:13)
QUESTION: Why are they listed necessarily in this order?

ANSWER: The first thing Hashem gave the Jews when they
came out of Egypt was the Torah. Afterwards the Mishkan was
built in which Aharon and his sons served as Kohanim. The
mitzvah of making a king and the laws concerning his conduct are
first mentioned in the fifth book of Torah (Devarim), and the
actual institution of a Jewish king occurred many years later.
()

"There are three crowns." (4:13)
QUESTION: Where is there an allusion in the Torah to the

three crowns?
217 VEDIBARTA BAM
ANSWER: In the Mishkan Tabernacle among the

different vessels there was an Ark, a table, and a golden altar.
The Ark housed the luchot tablets and thus represents
Torah. The table represents kingship. It was Hashem's table
and thus it was a kingly table. On the golden altar the Kohanim
would offer ketoret incense and therefore it represented
kehunah priesthood.
Only these three vessels had a zeir zahav golden crown
on their upper edge. (See Shemot 37:1-2,10,11,25-26.) The
three crowns corresponded to the three crowns of our Mishnah:
Torah, priesthood, and kingship.
()
= %..
"There are three crowns, the crown of
Torah...but the crown of a good name surpasses
them a l l . " (4:13)
QUESTION: According to the text of Rabbi Shneur Zalman

of Liadi, this is the thirteenth Mishnah of the fourth chapter.
What is the connection between the number thirteen and
Rabbi Shimon's teaching?
ANSWER: The Gemara (Shabbat 33b) relates that Rabbi
Shimon and his son Rabbi Elazar spent twelve years hiding in a
cave from their Roman pursuers. When they emerged, they
encountered people involved in day-to-day affairs. They
wondered in amazement, "How can people abandon eternal life
(i.e., Torah study) and occupy themselves with temporal
concerns?" When Hashem saw that they were utterly unable to
appreciate the value of other people's worldly involvement, He
ordered them to return to the cave for an additional year. After
this thirteenth year, Rabbi Shimon was able to comprehend the
Divine intent in worldly involvement, and he was motivated to
share his Torah knowledge and use it to refine his
environment.
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"Rabbi Nehora'ey says, ' E x i l e yourself to a place of T o r a h . . .
and do not rely on your own understanding.' " (4:14)
QUESTION: Whom in particular was Rabbi Nehora'ey
addressing?
ANSWER: This Mishnah is directed to students in their teen
years who are studying Torah. He is telling him that a
prerequisite to succeed in learning is to "exile yourself to a place
of Torah." Even when there are Yeshivot in a student's city, he
should leave and travel to a Yeshivah in another location. The
amenities available at home are not conducive for the
atmosphere required for absolute dedication to Torah study, and
actually they are an obstacle to diligent and assiduous study.
However, "Do not assume that it will come after you," i.e.
being in a great citadel of Torah learning in itself does not make
one a scholar. The voice of Torah heard in the walls of the
Yeshivah does not enter into the students by osmosis. They must
labor devotedly if they want to succeed.
"Your colleagues will cause it to be clearly established in
your grasp." This means that in the Yeshivah diligent study alone
is not all. You must find good chaveirim with whom to study and
mingle. It also means, however, that your friend's study alone
will not make you a scholar. Your efforts and the assistance of
good colleagues are the two essential ingredients for success.
Finally, "Do not rely on your own understanding," i.e. do not
think that since your parents trusted you and sent you away, you
have already matriculated in maturity. Do not let the fact that
you are away from home and on your own fool you into
presumptuously thinking that you are a full-fledged adult and
219 VEDIBARTA BAM
1 4
Rabbi Nehora'ey says: "Exile yourself to a place of
Torah, and do not assume that it will come after you, for
it is your colleagues who [through discussion and
deliberation] will cause it to be clearly established in
1
your grasp; and do not rely on your own understanding."
1. Proverbs 3:5.
that you can do whatever you think is right. Realize that you still
must be subordinate to your superiors, accountable to them and
seeking their advice and guidance.
()
* * *
Alternatively, Zevulun and Yissachar established a
partnership. Zevulun engaged in business endeavors and
supported Yissachar, who devoted his time entirely to torah
study (Devarim 33:18, Rashi). Yissachar became the prototype of
the torah scholar, and Zevulun the paradigm of the person
engaged in financial pursuits. t h e tradition of this partnership
has been continued throughout the years. Wealthy people have
undertaken the support of torah scholars on the condition that
the merit of their torah study be shared by both.
Nevertheless, the Mishnah is advising that though this is
noble, the wealthy should not rely solely on this, but should
themselves study torah. t o succeed, they should exile
themselves to a place of torah and not think that they already
have torah thanks to their colleagues who are being supported
through their accomplishments.
t h e reason even the rich are urged and encouraged to study
in addition to their supporting other scholars is because "Do not
rely on your wisdom" there is no guarantee that you will
always make money. t h e wheel of fortune can always take a turn
on a person, G-d forbid, and i f he has not accomplished in his
own torah study, he will then be barren of both the credit for
torah study and also the knowledge of torah.
()
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"Rabbi Nehora'ey says, ' E x i l e yourself to a place of T o r a h . . .
and do not rely on your own understanding.' " (4:14)
QUESTION: The statement "ve'el binatecha al tisha'ein" "do
not rely on your own understanding" is a pasuk in Proverbs
(3:5). Why does the Mishnah quote it in the name of Rabbi
Nehora'ey? Also, since he is talking about the importance of
studying with a teacher and colleagues, this should have been
the opening remark as the reason why one should exile oneself
to a place of Torah?
ANSWER: In Proverbs, Shlomo's complete statement is,
"Trust in Hashem with all your heart, and do not rely on your
understanding." Rashi explains that he is advising one to spend
money unsparingly to seek a teacher from whom to learn. This is
a message to one who is in the early stages of learning, advising
that he should acquire a teacher and not rely on his own
understanding.
This Mishnah is talking to the advanced student, who has
already accomplished in Torah studies. Regardless of one's
advanced status and accomplishment, he should humbly realize
the value of consulting with others instead of relying solely on
his own knowledge.
()
it is particularly appropriate for Rabbi Nehora'ey to author

this statement considering the reason he acquired his name.
"Nehor" is Aramaic for "light." According to the Gemara (Eiruvin
13b) he was given that name because, "He illuminated the eyes
of the wise in the study of Torah law." Despite the high level of
understanding he achieved, he taught and accentuated the
importance and virtue of taking counsel with others.
()
221 VEDIBARTA BAM
1 5
Rabbi Yannai says: "We are unable to understand
either the well-being of the wicked or the tribulations of
the righteous."

"We are unable to understand either the w e l l -
being of the wicked." (4:15)
QUESTION: According to Rabbi Ovadiah of Bartenura, this
means that during the time of the Beit Hamikdash, the wicked
were allowed to prosper. Hashem would give them recompense
for their few good deeds in this world and then deny them a
portion in the World to Come. i n our time after the
destruction of the Beit Hamikdash the wicked are not granted
such prosperity.
What is the rationale for such a change?
ANSWER: In the time of the Beit Hamikdash, G-dliness was
openly revealed. Therefore, those who ignored this revelation
and transgressed were considered as blatant rebels against
Hashem's will and were not deemed worthy of a portion in the
World to Come. i n the present time, following the destruction of
the Beit Hamikdash, when G-dliness is concealed, the sins of the
wicked person are considered less severe, and such people are
not denied a portion in the World to Come. They are, however,
also not granted the same degree of prosperity in this life.
( ,)

"We are unable to understand either the well-being of
the w i c k e d or the tribulations of the righteous." (4:15)
QUESTION: Why the wicked prosper and the righteous
suffer is an old-age philosophical question, and it is not the pur
pose of Pirkei Avot to discuss philosophy but to guide man to
enhance his interhuman and Divine relationships. So even i f the
Mishnah would offer a rationale, what place does it have in Pirkei
Avot?
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ANSWER: The expression of the Mishnah "Ein beyadeinu" can

be interpreted to mean "We did not learn a lesson from."
Rabbi Yannai is saying that a person would improve his ways
by learning a lesson from the well-being of the wicked and by
learning a lesson from the tribulations of the righteous.
i f one reflects upon these two things, however, he will
definitely resolve to improve his ways. From the well-being of
the wicked, one should derive that i f Hashem acts benevolently
for those who do violate His teachings, how much more will He
reward those who observe. From the tribulations of the
righteous one should learn that i f even they are made to suffer,
how much more so will be the suffering of those who do not do
His will.
()

"Be the first to extend greetings
to anyone y o u meet." (4:15)
QUESTION: When two people meet it is customary that the
first one says "Shalom aleichem" and the second responds
"Aleichem shalom." Why doesn't he too say in response "Shalom
aleichem"?
ANSWER: The Gemara (Nedarim 10a) says that when a
person designates an animal as an offering, he should not say,
"This is to G-d as a sin-offering," but "This is a sin-offering to
G-d." The reason is that i f he should die after saying the word
"laHashem" "to G-d" without completing the phrase, he
will have recited Hashem's name in vain.
One who is first to extend shalom merits longevity, as King
David says, "Who is the man who desires life bakeish shalom
veradfeihu seek shalom (peace) and pursue i t " (Psalms
34:13,15).
223 VEDIBARTA BAM
Rabbi Matya ben Charash says: "Be the first to

extend greetings to anyone you meet. Rather be a tail to
lions than a head to foxes."
The word "shalom" is considered one of the names of

Hashem (see Shabbat 10b). Consequently, since the one who
opened with the greeting will be blessed with long life, he can
recite the name of Hashem first without fear. However, since the
one responding is not assured the blessing of longevity, he says
"aleichem" first and then mentions "Shalom."
()
,
"And rather be a tail to lions than a
head to foxes." (4:15)
QUESTION: On Rosh Hashanah night it is customary to eat

the head of a ram or the head of a fish to allude that we wish to
be "a head." In fact, some say, "Yehi ratzon sheniheyeh lerosh velo
lezanav" "May it be His will that we be a head and not a tail."
How can this be reconciled with the statement of the Mishnah?
ANSWER: The Gemara (Rosh Hashanah 16b) says that
tzadikim are immediately inscribed and sealed in the Book of Life.
The verdict for the beinonim average people however is
unclear, and according to their behavior during the ten days of
repentance, a decision is made by Yom Kippur. Thus, the eating of
the head alludes that we hope to be on the "head" of the list
together with the tzadikim and be inscribed immediately in the
Book of Life and not be on the "tail" end of the list and have to
wait days for a decision about our future.
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"Rabbi Y a a k o v says, ' T h i s w o r l d is like an ante
chamber before the W o r l d to Come; prepare
yourself in the ante-chamber so that you may
enter the banquet h a l l . ' " (4:16)
QUESTION: Since Rabbi Yaakov's message, seemingly, is

simply that one should prepare himself in this world for the
World to Come, what is added by the analogy?
ANSWER: Rabbi Yaakov knew very well that i f he were just
to say "Prepare yourself in this world so that you may enter the
World to Come," one would procrastinate and say "What is the
rush? i have yet many years to live. Let me enjoy life, and when i
get older, i will start my preparations."
The analogy discourages this attitude. When one is waiting
to have an audience with the king, he waits first in the ante
room till he is called. Now, though the amount of time he may
have to wait is unpredictable, nevertheless, he has to be there
before his appointed time and be groomed properly and fully
prepared to enter the moment he is called. i t would be absurd of
someone to bring a suitcase containing his clothing and his
toiletries, thinking that since he may have to wait, he will use
the ante-room to prepare himself. i t is possible that suddenly the
king may be ready to receive him, and he will lose his
appointment because he is not ready. The only things one does
in the ante-room are such things as looking into a mirror and
making sure that everything is adjusted properly.
Therefore Rabbi Yaakov begins by explaining that this world

is the ante-room before the palace. Man in this world is waiting
in the ante-room to be called for his audience. No one knows
225 VEDIBARTA BAM
1 6
Rabbi Yaakov says: "This world is like an ante-room
before the World to Come;
how soon or postponed it may be. Thus, to push off preparation

is ludicrous. We must live a life of preparedness and
continuously "hatkein" check if all is in proper order.
()

" T h i s w o r l d is like an ante-chamber" (4:16)
QUESTION: What is the intent of the analogy?
ANSWER: Obtaining a private audience with a king is not a
simple matter, and it requires much effort and connections till
one achieves it. When the appointed day arrives, one is
preoccupied with preparing himself for the meeting. In the ante
room, as he awaits anxiously to be called into the king's
chamber, he is not interested or concerned about food, drink, or
other mundane matters. All that is on his mind is to review what
he wants to ask the king, and he prays that the king will receive
him favorably and grant his plea.
Rabbi Yaakov says that man should always bear in mind that
he is in the ante-room awaiting entry to see the king. A person
should not waste his time with earthly matters. They are of
course necessary, but he must not let them become his major
preoccupation. Rather, he should be concerned with making sure
that the king will be pleased with him when the time comes for
his personal audience.
( , - )
* * *
A story is told that a Chassid once came to the Ba'al Shem
Tov and asked for a berachah that his financial plight would be
alleviated. After he had described the poverty in which he and
his family dwelled, the Rebbe told him to travel to a certain city.
There he was to look up "my Berele," tell him the situation, and
he would be helped.
Upon arriving in the city he began to inquire about the

whereabouts of the Ba'al Shem Tov's Berele, but no one seemed
to know who it was. Suddenly it dawned on someone that there
was a poor melamed (teacher) named Berel living at the end of the
city. Perhaps this was the one the Ba'al Shem Tov was referring
to.
He arrived at the house and saw a saintly man sitting and
teaching a few children. The children sat on small logs of wood
and the table on which they kept their books was a piece of
timber.
Berel motioned to his visitor to wait till after he finished the
lesson. i n the interim, the visitor could not fathom the poverty he
was seeing in the melamed's house. During recess, he approached
the melamed and told him that he was sent to him by the Ba'al
Shem Tov to discuss his financial status. However, before doing
so, he told Berel, " I must ask you a question. Don't you have a
chair to sit on?" Berel looked up to him and asked, "And where is
your chair to sit on?" "What do you mean?" he exclaimed in
amazement. "My chair is in my house; now I am traveling on the
road. You do not expect me to carry a chair with me!?"
Berel then said to him with a warm smile, "Well, i am also
on the road. When the time comes for me to go home, I hope to
have nice furniture."
Now the Chassid understood why the Ba'al Shem Tov had
sent him to his Berele, who later became the Maggid of Mezritch.

"So that you may enter the banquet hall." (4:16)
QUESTION: Instead of "kedei shetikaneis" "so that you may
enter" it should have said "kedei sheyachnitucha" "so that
you will be brought in." It is proper etiquette to be ushered into
the king's palace and not to walk in alone by oneself?
227 VEDIBARTA BAM
prepare yourself in the ante-room so that you may enter

the banquet hall."
ANSWER: In addition to the expression used in the saying

"Every Jew has a share in the World to Come," sometimes the
expression is used that a Jew is a "ben Olam Haba" "a son of
Olam Haba." For instance, whoever studies Torah law is assured
that he is "ben Olam Haba" (Megillah 25b), or "From a person's
eulogy it can be discerned whether or not [the deceased] is a ben
Olam Haba" (Shabbat 153a).
The difference is that everyone has a share, but the ben Olam
Haba does not just have a share, he is the boss's son. Not every
shareholder in a company can walk into the chief executive's
office whenever he wants, but the son can. He does not need to
be ushered in and go through "red tape," but has direct access
whenever he wishes.
The message of the Mishnah is that i f a person lives a life of
preparedness, then when the time comes for him to see the King
in His palace, he will not have to go through secretaries, but as a
full-fledged member of the family, "tikaneis" he will open the
door and enter by himself.
1
()

" T h i s w o r l d is like a n ante-chamber." (4:16)
QUESTION: The Gemara (Eiruvin 54a) says that Shmuel said
to Rav Yehudah, "Sharp one, grab and eat, grab and drink,
because the world from which one must eventually depart kebei
hillulah damei is like a wedding hall" (see version in Ayin
Yaakov).
What was the intent by comparing the world to a wedding
hall?
ANSWER: A stranger in a large city once passed a house and
noticed that it was lit up and that the people inside were dancing
joyously to music. His curiosity caused him to inquire about
what was going on inside, and he found out that a wedding was
taking place.
228
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T - T T ~ T T T
The next evening he passed the house and saw the exact
same thing. When he again inquired as to what was going on
inside, he was told, "A wedding." The scene repeated itself for a
few nights and finally after the fifth night he said in
wonderment, "How many children does the owner of this house
have that he makes a wedding night after night?"
The passerby whom he addressed his query began to laugh
and said, "My dear friend, this is a wedding hall. The owner
rents it out every night to different groups of guests. The people
making the wedding tonight are not the same people who
celebrated a wedding yesterday!"
Shmuel's message is that this world is like a wedding hall;
everybody dances and rejoices, but the ones who danced
yesterday are not the ones who dance today, and the ones who
dance today will not be there to dance tomorrow.
()

" T h i s w o r l d is like an ante-chamber." (4:16)
QUESTION: The Gemara (Avodah Zara 3a) compares this

world to Erev Shabbat and says, "The one who prepares himself
on Erev Shabbat, will eat on Shabbat." What is the intent of the
analogy to Erev Shabbat?
ANSWER: The Gemara (Ketubot 103b) says, "Mi shemeit
be'erev Shabbat siman yafah lo" "When one dies on Erev Shabbat,
it is a good sign for him."
Why is Erev Shabbat a better sign than any other day?
Erev Shabbat is the time when one is occupied with making
all the preparations for Shabbat; thus, the one who prepares
beforehand will reap the benefit of his preparation on "Shabbat,"
when he returns to his Maker.
229 VEDIBARTA BAM
1 7
He used to say: "One hour of repentance and good
deeds in this world is better than all the life of the World
to Come.
Hence, the words of the Gemara can be explained as a

metaphor. Dying on "Erev Shabbat" does not necessarily mean
the specific day of the week, rather it means living a life of
preparedness. It is a reference to the person who has
accumulated Torah and mitzvot, and is coming fully prepared to
stand before the Heavenly court. I f one expires in such a state, it
is a good sign for him.
* * *
Once some people were at a funeral of a man who had lived a
long life, and one asked the other, "What did he die from?" The
other replied, " I do not know; he was healthy up to his last day,
and died suddenly." A third man, who was standing nearby and
overheard their conversation, interjected, "You are incorrect.
Only the one who did not accumulate Torah and mitzvot dies
suddenly, since he does not expect this day and comes before his
Maker unprepared. However the one who prepares himself
throughout all his years for this day anticipates it and does not
die suddenly, but fully prepared."
... ,

"Rabbi Yaakov says, 'This w o r l d is like an ante-chamber...
One hour of repentance and good deeds in this world is
better than all the life of the W o r l d to Come.' " (4:16-17)
QUESTION: Why were these statements authored by Rabbi
Yaakov, and why does he say "teshuvah uma'asim tovim" "re
pentance and good deeds?" Isn't teshuvah included in good deeds?
ANSWER: In the Gemara (Kiddushin 39b) Rabbi Yaakov says
that the reward for mitzvot is not in this world, but in the World
to Come, and wherever the Torah mentions a reward for the
performance of a mitzvah, it means that the reward will be
received in the World to Come. The Gemara concludes that i f
Elisha ben Avuyah (who was known as "Acheir" "the other one")
230
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_ T * T _ T T _ I _ _ T T T T :
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_ T T
would have interpreted the Torah the way Rabbi Yaakov did, he
would not have become a heretic. The Gemara relates that when
acheir happened to see a swine dragging the tongue of Chuzpit
Ha'meturgeman, who was martyred by the Romans, he exclaimed,
"The tongue from which emanated pearls should lick earth!?"
Had "Acheir" accepted Rabbi Yaakov's interpretation, he would
have known that the reward due the great Sage (Chuzpit
Ha'meturgaman) is not in this world but in the World to Come,
and he would not have forsaken his faith.
Rabbi Yaakov was the grandson of Elisha ben Avuyah
through maternal lineage (ibid.). Perhaps after seeing what
happened to his grandfather, he stressed that this world is only a
preparatory place for the World to Come where one will
ultimately receive all reward due to him and that no one should,
G-d forbid, think his grandfather's denunciation of Hashem,
Torah, and mitzvot was correct.
Since it was the incident that occurred with his grandfather
that inspired him to make this declaration, he emphasized
teshuvah and good deeds (though it is redundant) because that
was what his grandfather should have done and what anyone
who may be even temporarily mislead by his grandfather's
thinking should do, thereby meriting the World to Come.
He mentioned also "good deeds" and in fact preceded it by
Teshuvah. Since his grandfather and many heretics like him,
continue doing good deeds but they lack luminance due to the
thoughts and intentions with which they are done. Their good
deeds are analogous to a luminous gem covered with dirt.
Teshuvah makes those deeds "good," and grants them
luminance (see Likkutei Torah, Matot 82a). I.e. it endows them
with a higher level of good than they possessed in their own
right. For the intense yearning for a connection with G-d which
characterizes the drive to Teshuvah, invigorates and elevates every
a s p e c t o f o n e s o b s e r v a n c e o f T o r a h .
( )
231 VEDIBARTA BAM
And one hour of bliss in the World to Come is better

than all the life of this world."

,

"One hour of repentance and good deeds in this
w o r l d is better than a l l the life of the W o r l d to
Come and one hour of bliss in this W o r l d to Come
is better than a l l the life of this w o r l d . " (4:17)
QUESTION: Obviously, "kol chayei Olam Haba" "All the

life of the World to Come" means the "korat ru'ach" the
bliss one enjoys there and "kol chayei Olam Hazeh" "all of
the life of this world" means a life of repentance and good
deeds. I f so, Rabbi Yaakov is contradicting himself?
ANSWER: The first part of Rabbi Yaakov's statement is

talking about Hashem, and the second part is talking about
man. Just as a father who loves his son enjoys bringing him
presents and has much personal pleasure when he observes his
son enjoying them, Hashem loves the Jewish people and
derives much pleasure from rewarding them.
Therefore, Rabbi Yaakov says, as much as Hashem is happy

to give his children the blissful time they have in Olam Haba,
He derives much greater pleasure than that from the
repentance and good deeds they perform in this world.
On the other hand, a Jew wants to be in Olam Haba where

he can enjoy incomparable spiritual bliss. Thus, that is a
greater pleasure to him than the good he accomplishes on this
world, and he is anxiously anticipating leaving this world and
living in the World to Come.
()
:
, ,
,

"Do not comfort him while his dead lies before him." (4:18)
QUESTION: Why shouldn't an effort be made to comfort a
mourner and reduce his anguish when he is at the peak of his
bereavement?
ANSWER: Contrary to popular myth that not shedding tears
at a funeral is a sign of strength and fortitude, the Torah
approach is that crying is proper and praiseworthy. Thus, to
comfort the mourner "while his dead lies before him" so that he
should not cry is unwise. In addition to the psychological
advantages in not keeping in pain and agony, but crying and
expressing it, the Sages say, "Anyone who sheds tears for an
upright person, Hashem counts them and places them in His
storehouse" (Shabbat 105b).
The reason for counting them is that there is a rule of bitul
nullification. When a substance is mixed with another
substance, it can become nullified under certain conditions.
However, i f it is a davar shebeminyan something which is
counted i.e. sold by individual number and not by weight, it
can never become nullified no matter what the number or
quantity of what it is mixed into (Beitzah 3b).
Hashem cherishes the tears very much, and therefore He
counts them. Since they are counted, they are considered a davar
shebeminyan and cannot become nullified. Consequently, He
places them in His storehouse for posterity.

"Do not question him [about the details] of a
v o w at the moment he makes it." (4:18)
QUESTION: Why not?
233 VEDIBARTA BAM
1 8
Rabbi Shimon ben Elazar says: "Do not placate your
fellow in the moment of his anger; do not comfort him
while his dead lies before him. Do not question him
[about the details] of his vow at the moment he makes it;
and do not seek to see him at the time of his
degradation."
ANSWER: Though there is a separate Torah portion and a

complete tractate of Gemara Nedarim dedicated to vows,
nevertheless, the Torah does not encourage the making of vows.
Moreover, i f one makes them, he should consult with a rabbi
who will guide him in how to absolve himself according to Torah
guidelines. To accomplish this a Beit Din convenes and they seek
to find an "opening" a loophole and use it as a basis to
release the person of his vow.
Thus, it is not advisable to question a person about his vow
at the time he makes it because in anger and excitement he may
seek to close all possible loopholes, saying that he is making the
vow without any limitations or conditions. Hence, it will be
impossible for the Beit Din to ever absolve him of his vow. Then,
if he violates it at some time, he will be committing a Biblical
transgression.
* * *
A novel interpretation of this Mishnah is the following: Every
fund raiser or head of an organization is always seeking donors
to help his institution. It is incumbent on the fund raiser,
however, to beware not to cause any harm to another institution
while he pursues the interest of his own.
Sometimes, when one is inspired to make a substantial
contribution to a certain charity, he suddenly becomes inundated
with requests from all over for help. This may give a "bad taste"
to the donor, to the extent that he may, G-d forbid, regret his
generosity and become disgusted with all charitable endeavors.
The Mishnah wisely advises, "Al tishal lo bishat nidro" do
not ask a donor for support when he has just made a pledge to
234
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_ T T *
another institution. Give him some time for himself after he

pledges, and he will build up an appetite to give more and more.
()
,
"Shmuel HaKatan says: 'When your enemy falls do not rejoice
and w h e n he stumbles let your heart not be glad.'" (4:19)
QUESTION: The Gemara (Berachot 28b) relates that Rabban
Gamliel sought one who could compose a special berachah con
cerning the Tzedokim Sadducees who were heretics and in
formers. Shmuel HaKatan came along and composed it. [This is
the berachah of "Velamalshinim al tehi tikvah" "let there be no
hope for the informers... " which was added to the Shemonah
Esreih.] Why did Rabban Gamliel accept Shmuel HaKatan for this
challenge?
ANSWER: The Gemara (Berachot 10a) tells that in the
neighborhood of Rabbi Meir there were people who were caus
ing him much trouble, and Rabbi Meir prayed that they expire.
His wife Bruriya said to him, "Instead of praying that the sinners
cease to exist, pray that the sinners repent and cease to sin and
thus the wicked will be no more."
The informers and the heretics caused much trouble for the
righteous and the Jewish community at large. Many wanted to see
them destroyed; however, Rabban Gamliel was looking for
someone who was blessed with an inherent love for people and
profound understanding for those who have gone astray. Cogni
zant of Shmuel HaKatan's constant declaration, "When your
enemy falls do not rejoice, and when he stumbles let your heart
not be glad," he was confident that Shmuel HaKatan would not
compose a berachah out of hatred and animosity against the here
tics, but with the intention that they cease to sin and thus
become honorable members of the community.
(!)
235 VEDIBARTA BAM
1 9
Shmuel HaKatan says: "When your enemy falls, do
not rejoice, and when he stumbles let your heart not be
glad, lest G-d see, and regard it with displeasure, and
divert His wrath from him [to you]."
, ,
,
"When your enemy falls, do not rejoice, and w h e n
he stumbles let your heart not be glad, lest G - d see
and it w i l l be displeasing to H i m , and H e w i l l
divert H i s w r a t h from h i m [to y o u ] . " (4:19)
QUESTION: Hashem's way of punishment is "midah keneged
midah" "measure for measure." How is the punishment of di
verting His wrath from him to you when you rejoice when he
stumbles, measure for measure?
ANSWER: Shmuel HaKatan is referring to a person with
whom one has no personal disagreement, and who is called an
"enemy" only because he is wicked, and therefore, it is a mitzvah
to hate him (see Pesachim 113b).
The Ba'al Shem Tov taught that nothing in this world is acci
dental and that from whatever a person sees or hears, he is to
derive a personal lesson since there must be a reason that Hashem
made him see or hear it. In line with this concept, he also taught
that when a person sees a fault in a colleague, he should realize
that he possesses a similar fault. Just as when one sees a speck in
the mirror, it is a reflection of what is on his face, likewise, when
one sees a fault on another, it is a sign of his own deficiency.
Thus, when a person rejoices over his enemy's downfall, he
is in a sense saying that his enemy deserved his punishment and
is justifying Hashem's action. So, in effect, he is also saying that
it would be justified i f the same thing would happen to him.
Hence, Shmuel HaKatan warns not to rejoice when your enemy
stumbles, since it is a sign that the one rejoicing is guilty of the
same sin, and it may prompt Hashem to subject him to the other
person's punishment, which he has, in effect, justified as
something he deserves himself.
(24 )
236
:
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: :
!: ,
" E l i s h a ben A v u y a h says: 'He who studies T o r a h as
a child, to what can he be compared? T o i n k
written on fresh paper; and he w h o studies T o r a h
as an old man, to what can he be compared? T o i n k
w r i t t e n on paper that has been erased.'" (4:20)
QUESTION: 1) Pirkei Avot is mili dechassiduta "words of

piety." Elisha ben Avuyah is discussing a difference between
young and old. What words of piety are contained here? 2) Does
Elisha be Avuyah advocate that someone should learn only when
he is young and not when he is older? 3) Is Elisha ben Avuyah
against the ba'al teshuva movement, which encourages everyone
to start learning regardless of age. 4) Why was it Elisha ben
Avuyah who made this statement?
ANSWER: Young children have pure thoughts and emunah
peshutah simple faith. Whatever they are told or learn they ac
cept in good faith and at face value. An older person already has
a mind of his own and tends to be skeptical. With the terms "ye-
led" and "zakein," Elisha ben Avuyah is not referring to biological
age, but the approach with which one should study Torah.
Regardless if one is five or eighty five, if his approach to Torah is
the "yeled" approach simplistic and unadulterated faith
such sublime learning is compared to "ink written on fresh
paper." However, if one is young in years and studies Torah with
the "zakein" approach with his own notions and opinions
such study is inferior and compared to "ink written on erased
paper."
Elisha ben Avuyah was one of the greatest Sages of Talmud.
His colleague was Rabbi Akiva, and his student was Rabbi Meir.
Unfortunately, while delving too deeply into esoteric studies, he
237 VEDIBARTA BAM
2 0
Elisha ben Avuyah says: "He who studies Torah as
a child, to what can he be compared? To ink written on
fresh paper. A n d he who studies Torah as an old man, to
what can he be compared? To ink written on paper that
has been erased."
became affected with thoughts of heresy and was subsequently

referred to as "Acheir" the other one. Even at that stage in his
life, Rabbi Meir continued to seek his teachings (see Chagigah
15a).
As one who experienced the difference between studying
Torah with absolute faith in Hashem and also studying Torah
with an improper approach, it was most suitable for him to
accentuate the "yeled" approach over the "zakein" approach to the
study of Torah.
* * *
Alternatively: King Shlomo writes "Tov yeled miskein
vechacham mimelech zakein uchesil" "Better is a poor but wise
youth, than an old and foolish king" (Ecclesiastes 4:13). Rashi
explains that "yeled" refers to the yeitzer tov good inclination
and "zakein" is the yeitzer hara evil inclination. The yeitzer
tov is called a "yeled" because he first fully enters the person
when he reaches the age of thirteen (see Shulchan Aruch Harav
4:2). "Zakein" refers to the evil inclination because it is older
it clings to man from his earliest youth.
There are two approaches to Torah study. One is known as
"lishmah" "for its own sake" i.e. the sake of fulfilling
Hashem's command to study Torah, and the other is "shelo
lishmah" "study not for its own sake" i.e., for an ulterior
motive. When one learns "lishmah" he is impelled by his yeitzer
tov. The encouragement to learn "shelo lishmah" comes from the
evil inclination. Thus, Elisha ben Avuyah is praising the
advantage of "halomeid yeled" one who learns under the
influence of the yeitzer tov as opposed to "holomeid zakein" one
who learns under the motivation of the evil inclination.
238
Elisha ben Avuyah is accentuating the study of Torah

"lishmah." But, i f one does not learn "lishmah," he should still
learn Torah because the Gemara (Pesachim 50b) says, "mitoch shelo
lishmah ba lishmah." Ultimately, the one who even is currently
learning "shelo leshma" will study it "lishmah."
: ,

" E l i s h a ben A v u y a h says, 'He w h o studies T o r a h
as a child, to what can he be compared? T o ink
written on fresh paper.' " (4:20)
QUESTION: According to the Gemara (Chagigah 15a) he

became a heretic and was known as "Acheir" "the other one."
Why did Rebbe quote such a person?
ANSWER: Some commentaries opine that he made this
statement prior to his forsaking the ways of Torah.
Others say that even after becoming a heretic Rabbi Meir
continued to learn Torah from him, and the Gemara (ibid.)
explains Rabbi Meir's studying with him through a parable, "He
found a pomegranate, he ate the fruit inside, and discarded the
shell." It is thus possible that Elisha ben Avuyah said this after
becoming "sour," nevertheless, Rebbe inserted it in Pirkei Avot,
since he considered it to be "the fruit inside of the
pomegranate."
()
Alternatively, the Jerusalem Talmud (Chagigah 2:1) relates

that after he became a heretic, he was kitzeitz benetiyot
chopping down the plants which means that he came into the
schools where young children were studying Torah (some say it
was his own children Karban Ha'eidah) and would scoff,
"What are they doing here? This one could be a builder, this one
a carpenter, etc." Upon hearing this the children would leave and
stop their Torah study. Of him the pasuk says, "Let not your
mouth bring guilt on your flesh" (Ecclesiastes 5:5). In fact, one
239 VEDIBARTA BAM
reason why he was called "Acheir" "the other one" is that

he not only sinned himself, but also caused others to sin.
When Elisha became older and his health was failing, his
student Rabbi Meir urged him to repent and assured him that
his repentance would be accepted. (See Tosafot ibid.) Realizing
that his mockery had caused untold harm to the young children
who stopped studying Torah, he renounced his previous
statements and spoke highly of the value of young children
studying Torah. For this repentance he merited that his words
were included together with other mili dechassiduta words of
piety.
()

"Do not look at the vessel but rather
at what it contains." (4:20)
QUESTION: Why did Rabbi Meir say this?

ANSWER: Rabbi Yosei takes a general approach against
learning from a young teacher, and compares it to drinking
freshly made wine, which tastes good at first, but which
afterwards may lead to a stomach ache.
Rabbi Meir says one should not put an entire category of
people in one basket and judge their qualifications by the
majority. There are exceptions to every rule, and everyone
should be judged individually.
()
Alternatively, Rabbi Meir was justifying his continuing to
learn Torah from Elisha ben Avuyah after the latter became a
heretic. He is saying that he did not look at the "vessel"
Elisha and his conduct "but rather at what it contains" the
Torah knowledge he possessed. As the Gemara (Chagigah 15b)
says, "Rabbi Meir found a pomegranate. He ate its contents and
discarded its shell."
(It must, however, be emphasized that this approach is only
appropriate for a Sage of Rabbi Meir's stature. By and large,
240
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: , ,
: . ,
, , ,
. , ,
, :
our Sages [Mo'eid Kattan 17a] have given us the directive: " I f a
teacher resembles an angel of Hashem seek Torah from him. If
not, do not seek Torah from him.")
()

"Do not look at the vessel but rather at what it contains." (4:20)
QUESTION: Why does Rabbi Meir use the term "kankan"
"vessel" and not "bakbuk" "bottle"?
ANSWER: In the Thirteen Attributes of Mercy listed in the
Torah (Shemot 34:6, 7), it is written, "Preserver of kindness for
two thousand generations, Forgiver of iniquity, willful
transgression and sin, and venakeih lo yenakeh He cleanses but
does not cleanse completely" (see Rashi). How does venakeih lo
yenakeh fit in to the Attributes of Mercy?
The word "kankan" "vessel" is composed of the
middle letters of the words "venakeih yenakeh" () . Possibly,
Rabbi Meir is alluding that when we look at the words "venakeih
lo yenakeh" they do not appear to fit among the
Thirteen Attributes of Mercy. However, when we remove the
from and the from then each word spells half of
Hashem's name Hence, by not looking at the letters
the words fit very well among the Thirteen
Attributes of Mercy.
241 VEDIBARTA BAM
Rabbi Yosei bar Yehudah of Kfar HaBavli says: "He

who learns Torah from the young, to what can he be
compared? To one who eats unripe grapes or drinks wine
from his vat; while he who learns Torah from the old, to
what can he be compared? To one who eats ripe grapes
or drinks aged wine."
Rabbi Meir says: "Do not look at the vessel, but
rather at what it contains; there may be a new vessel
filled with aged wine, or an old vessel in which there is
not even new [wine]."
2 1
Rabbi Elazar HaKappar says: "Envy, lust, and honor-
seeking
Thus, Rabbi Meir is offering words of consolation that no

Jew should despair when reading of His attributes of mercy since
also in venakeih lo yenakeh there is hidden mercy.
()

" E n v y , lust, and honor-seeking
drive a man from the w o r l d . " (4:21)
QUESTION: Previously (2:11) Rabbi Yehoshua said, "The
evil eye, the evil inclination, and hatred of one's fellow drive a
man from the world." Does Rabbi Eliezer HaKappar agree or do
they argue?
ANSWER: In reality they are talking of the same three things.
Rabbi Yehoshua is discussing the cause, and Rabbi Eliezer the
effect.
The root of jealousy is the evil eye. Looking with an evil eye at
someone else's possessions causes one to be jealous. Thus, a
father or teacher is not jealous of his son or student (Sanhedrin
105b) since he is happy and proud of their accomplishments.
Desires and lust are the doing of the evil inclination, which
slyly induces man to desire the forbidden. The evil inclination is
situated in the person's heart, and as our Sages say, "The eye sees
and the heart desires" (Bamidbar 15:39, Rashi).
A main reason for a person's hating people and

disassociating himself from the community is his imagining that
people are not properly appreciating his qualities and not giving
him the respect and honor he deserves. Thus, hatred of people is
caused by one's pursuit of honor.
Hence, when the evil eye makes one suffer of jealousy, and
the evil inclination drives one to outlandish desires, and hatred
springs from a thwarted desire for honor, these sicknesses drive
a person from the world.

" E n v y , lust, and honor-seeking
drive a man from the w o r l d . " (4:21)
QUESTION: Why these three specifically?
ANSWER: It is incumbent on a Jew to excel in his relations
with his fellow man (bein adam lachaveiro) and with Hashem (bein
adam laMakom). A primary culprit and root of most evil in
interhuman relationships is kinah jealousy. It causes one to
engage in lashon hara slander and tale bearing, and out of
jealousy of other people's financial status a person may even
steal or cheat in business.
Lust and desires drive a man to transgress many of the sins
which are between man and Hashem. The obsessive desire to eat
what is not kosher, and illicit and immoral behavior are all the
persuasion, inducement, and incitement of the evil inclination.
Hashem in His mercy knew that mortal man may sin, and
therefore He created the possibility of teshuvah repentance. So
if one's evil eye makes him jealous, driving him to wanton
behavior, or i f one's evil inclination persuades him to commit
heinous crimes, there is still hope. He should repent and he will
be forgiven.
However, if he is preoccupied with the pursuit of honor then
he is in serious trouble. He will not apologize to his friend
because his pride does not let him. Likewise, he does not have the
243 VEDIBARTA BAM
drive a man from the world."
humility to confess to Hashem and say, " I sinned, please forgive

me." Nor can he allow himself to act like a penitent, lest people
will find out his past and no longer respect him. Thus, a person's
pride and constant concern for his kavod honor prevents
him from repenting for his failings in his interhuman
relationships and relationship with Hashem. So when these three
culprits team up together, they drive a person from the world.
()

"Drive a man from the w o r l d . " (4:21)
QUESTION: From which world do they drive man out of?
ANSWER: These three characteristics are innate in man;
they appear when a person is still very young. A young child
envies his peers, desires many things which may not be good for
him, and due to his sense of self-importance readily takes offence
if someone embarrasses or belittles him.
These qualities can also be utilized in a positive way. For
instance, though jealousy is despised, our Sages say, "Kinat sofrim
tarbeh chachmah" "Rivalry between scholars increases wisdom"
(Bava Batra 21a). Strong desires can be utilized to enhance one's
service of Hashem, as King David said, "My soul yearns, indeed
it pines, for the courtyard of Hashem" (Psalms 84:3) And to
attain honor, one can honor others, as mentioned in the first
Mishnah of this chapter. Thus, it all depends on man's decision as
to how he will direct the qualities he received at birth.
Hence, Rabbi Eliezer says, should he use these three
properly, they will drive him out of Olam Hazeh this world
when the time comes, to Olam Haba the World to Come. On
the other hand, should he decide however to follow his nature
and not elevate his innate character for loftier purposes, then it
will drive him away from obtaining Olam Haba.
()
244
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, , , ,
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! %..:
"Before H i m there is not...any bribe-taking." (4:22)
QUESTION: When Hashem accepts the teshuvah

repentance of the wicked, isn't that bribe-taking?
ANSWER: The Mishnah describes Hashem as Dayan Judge
and Ba'al din plaintiff. In other words, He is the Plaintiff
who brings man the defendant before the Judge.
No where is it stated that a defendant is prohibited to bribe
his plaintiff not to bring him to court for judgment! Thus, when
the wicked repents, in a sense he is bribing his plaintiff not to
press a case against him, and this is permissible.
However, i f he does not repent, then the plaintiff will bring
him to trial, and at that time he will have to pay in full for his
iniquities with absolutely no bribe-taking by the "judge" on
which one can rely for a vindication or reduced sentence.
()

" A n d k n o w that a l l is according to the reckoning." (4:22)
QUESTION: "According to the reckoning" of what?

ANSWER: When one reaches the age of thirteen Bar-
Mitzvah he is liable for his actions and can be punished by a
beit din; however, the Heavenly Tribunal does not punish
someone i f he is under the age of twenty (Bamidbar 16:27,
245 VEDIBARTA BAM
2 2
He used to say: "Those who are born are destined to
die; those who are dead are destined to live again; and
those who live [again] are destined to be judged.
[Therefore, let man] know, make known, and become
aware that He is Almighty, He is the Fashioner, He is the
Creator, He is the Discerner, He is the Judge, He is the
Witness, He is the Plaintiff, He will hereafter sit in
judgment. Blessed is He, before whom there is no
iniquity, nor forgetting, nor partiality, nor bribe-taking;
and know that all is according to the reckoning.
Rashi). In addition to this, the punishment one receives is

contingent on his mental development. I f he is a chacham
wise person his sin is more grave and the punishment more
severe, while the opposite is the case if he is a foolish person.
It is also possible that a minor should be punished for an
iniquity based on his maturity and knowledge of Torah. This is
illustrated in an episode in the Gemara (Berachot 31b) that took
place with the prophet Shmuel. Immediately after he was
weaned, his mother, Chanah, brought him to the Beit
Hamikdash to be under the tutelage of Eli the Kohen Gadol. A n
incident is recorded in which Eli gave instructions to summon
a Kohen to come and slaughter.
Shmuel noticed them going to look for a Kohen and said to
them, "Why do you go about after a Kohen to slaughter? The
slaughter of a sacrificed animal is valid even by a non-Kohen."
They brought the child to Eli, and when he asked him, "From
where do you know this?" Shmuel answered with a halachic
source. Eli said to him, "You have spoken well. The law is
indeed as you say. Nevertheless, you have rendered a legal
decision in the presence of your teacher, and anyone who
renders a legal decision in his teacher's presence is liable to
death."
246
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, , ,
Commentators ask, at that time he was a very young boy, so

how can a katan minor be liable to a death punishment?
Rabbi Yechezkeil Landau in his commentary Tzelach explains
that Eli questioned Shmuel, not because the law was new to
him, but because he wished to examine the intelligence of the
child and determine based on his wisdom whether he could be
held liable and deserving of punishment. Eli concluded that
though a minor is not punished, Shmuel was eligible for
punishment due to his wisdom.
()

"And let not your evil inclination assure you
that the grave w i l l be a place of refuge for you."
(4:22)
QUESTION: How would anyone permit himself to entertain

such a foolish thought?
ANSWER: The Gemara (Berachot 5a) says that a person
should always be on the alert and fight against his evil
inclination. I f he vanquishes it, fine, but if not, he should engage
in Torah study. I f this does not vanquish it, he should recite
Shema. If he still persists, he should remind himself of the day of
death. By remembering that he will have to come before the
Heavenly Tribunal and give an accounting, he will undoubtedly
refrain from sinning.
With shrewdness and aggressiveness the evil inclination
endeavors to persuade the person to do what he should not. To
this end, he entices man in many ways and even deceives him
into thinking that whatever he does will simply be pardonable as
human frailty and that he can ascribe his actions to the excessive
influence of the yeitzer hara.
247 VEDIBARTA BAM
"And let not your evil inclination assure you that the
grave will be a place of refuge for you, for against your will
you were created, against your will you were born; against
The Mishnah is teaching that "ve'al yavtichacha" "do not let

him [your evil inclination] assure you" that you have nothing
to worry about since you can always blame your action and
inability to resist the temptation on "yitzrecha" "your evil
inclination" i.e. he talked you into it. This will not be accepted
as an argument in your defense since "hashe'ol beit manos lach"
"the grave is a refuge for you" you had the opportunity of
reminding yourself that you will one day be in a grave, and this
is a way always available to escape the enticements of your evil
inclination.
( ,)

"Against your w i l l you live,
against your w i l l you die." (4:22)
QUESTION: This is an obvious contradiction: i f a person

does not want to live, then he wants to die, and i f he does not
want to die, then he wants to live?
ANSWER: In truth, both statements are valid. On one hand,
the soul is a spiritual entity, "an actual part of Hashem" (Tanya
ch. 2). Thus, it has a natural desire to rise above the limits of
material existence and return to its spiritual source.
Why does it remain within the body? Because it perceives
Hashem's desire for the world to be transformed into a Divine
dwelling place. And it dedicates itself to the fulfillment of this
desire against its own individual will.
Nevertheless, because the soul is an actual part of Hashem,
Hashem's desire for a dwelling in this world is not an external
factor, but rather permeates its essential will. Therefore, death
the departure from this material framework is also against
its will.
248
,
: , , ,
Chassidut analyzes this spiritual enthusiasm in terms of the

concept of "ratzo" and "shov" advancing and retreating as in
Ezekiel 1:4. When the soul senses the all-encompassing great
ness of G-dliness, it is aroused to a gripping desire of "ratzo"
running seeking to become absorbed within Divinity. Quite
understandably, the soul wishes to leave the body and the world,
but the Divine intent and will is for it to be on earth and estab
lish a dwelling place for Hashem. Thus, man must "shov"
retreat and return to this world to observe Torah and mitzvot.
These two thrusts, though seemingly contradictory, actually
reinforce each other. It is only when a person feels the limita
tions of material existence and desires the spiritual that he is
capable of satisfying Hashem's desire for a dwelling within this
world. If he lacks the drive for spirituality, it is likely that his in
volvement in the world will be spurred by ordinary material
desires and not Hashem's desire for a dwelling.
These concepts should be reflected in every individual's life.
On one hand, he should not shy away from worldly involvement,
for through such activity he can fulfill Hashem's desire. Simulta
neously, a person should feel that this involvement is contrary to
his inner nature against his will for his true desire is to be
one with Hashem.
(1217 )
, ,
, ,
"Against your w i l l you live; against your w i l l
you die, and against your w i l l you are destined
to give a n account before the supreme K i n g of
kings, the Holy One, blessed be H e . " (4:22)
QUESTION: Why should a person be required to give an
accounting for what he did during his lifetime i f his very
existence was against his will?
249 VEDIBARTA BAM
your will you live; against your will you die, and against
your will you are destined to give an account before the
supreme King of kings, the Holy One, blessed be He."
ANSWER: A very wealthy man had two daughters and ex

perienced much difficulty in marrying them off. One was
extremely ugly and the other was very wicked and cursed anyone
that would come near her. A marriage broker, who received a
hefty sum, came up with a mate for each one. For the ugly one,
he found someone who was blind and for the one with the
wicked mouth, he found someone that was deaf. Since the deaf
one could not hear her curses and the blind one did not see her
ugliness, they lived happily married for many years.
A doctor once visited this city and told the father-in-law that
for the right price he could heal both his sons-in-law. When the
blind man opened his eyes and the deaf one began to hear, chaos
came into their lives, and the wealthy father-in-law argued, "You
brought upon me a curse instead of a blessing" and refused to pay
him. The doctor summoned him to court. The decision of the
judge was that since his cure brought suffering, the father-in-law
did not have to pay and the doctor was obligated to bring them
back to their previous state.
The doctor accepted the verdict and agreed to take away the
vision from one of them and the hearing from the other. The
previously blind man protested vehemently that he would not
permit his eyesight to be taken away and the deaf man, too,
would not let the doctor remove his hearing. Upon observing
this, the judge said to the two sons-in-law, "Now that I see that
you are happy with your present condition and do not want to
revert to the situation that you were in before, I am demanding
that you pay the doctor in full for his service."
Thus, it is true that "against your will you were created and
against your will you live"; however, once a person is alive, he does
not want to, G-d forbid, leave this world, and he will give all that he
owns to remain healthy and alive. Therefore, he must account for
what he did during his lifetime upon this earthly world.
r 1
()
PIRKEI AVOTCHAPTER FIVE 250
, ,
. _ : T T T _ TT _ ._ _._
T
, ,
. "T;* T , : : TT TV : : :

T T : - T : V T T V I ; - ; T ; T
,
.
T : - T T : - T : V
,
: V V T- : - - : T T T T ;
, ,
.
:
"The w o r l d w a s created by means of ten
[Divine] utterances." (5:1)
QUESTION: The Gemara (Rosh Hashanah 32b) asks that in the
Torah discussion of the creation it says "vayomer" "and He
said" only nine times? The Gemara answers, "Bereishit nami
ma'amar hu" "[The creation of heavens and earth in the verse]
'in the beginning' was also done through an utterance, as it says,
'By the word of G-d the heavens were made' " (Psalms 33:6).
Why doesn't it say clearly "vayomer" "G-d said [there
should be heavens and earth]"?
ANSWER: Heavens and earth were created yeish mei'ayin ex
nihilo and all the things generated from heavens and earth were
also created at the same time. Each thing, however, was placed in
its permanent position and given its function on the day upon
which it was decreed for it to serve the world. This is indicated by
the superfluous word "et" in the phrase "et hashamayim ve'et
ha'eretz" "the heavens and the earth" (Bereishit 1:14, Rashi).
251 VEDIBARTA BAM
CHAPTER FIVE
1
The world was created by means of ten [Divine]
utterances. What does this come to teach us, for indeed,
it could have been created by one utterance? But it was
so to bring retribution upon the wicked who destroy the
world which was created by ten utterances, and to
bestow ample reward upon the righteous who sustain the
world which was created by ten utterances.
2
There were ten generations from Adam to Noach to
indicate how great is His patience; for all those
generations repeatedly angered Him, until He brought
upon them the waters of the Flood.
The word "vayomer" "and He said" fits only when one

is speaking to something or someone. Thus, all the instances of
"vayomer" were to something already in existence and it was a
command that it begin to function or go into position. However,
since the initial heavens and earth were created ex nihilo, and
there was no one or nothing to speak to, the word "vayomer" was
not used, although their coming into existence was indeed
through a specific utterance from Hashem.
r
()
:
"The w o r l d w a s created by means of ten
[Divine] utterances." (5:1)
QUESTION: The Gemara (Rosh Hashanah 32a) states that
there are ten utterances that appear in the passages regarding
creation. However, there are only nine instances of "vayomer"
"and G-d said," the Gemara asks, and it answers, "Bereishit nami
ma'amar hu" "the word 'bereishit' 'in the beginning' is
also an utterance, as it is stated, 'By the word of G-d the heavens
were made.'"
252
PIRKEI AVOTCHAPTER FIVE
,
, ,
.
"Bereishit" literally means "in the beginning." What in this word

indicates Hashem's command that there be heavens and earth?
ANSWER: On the first day, when Hashem created the heav
ens and earth, He actually included in their creation all that was
done on the succeeding five days. On each of the days He merely
gave a command to a specific item to start functioning or occupy
its position (Bereishit 1:14, Rashi).
Prior to the actual creation of the world, Hashem first
thought it over in His mind, so to speak (ibid. 1:1, Rashi). Just
as when a king wants to issue a command, all he needs to do is
say one word and his message is clearly understood and obeyed,
likewise, when Hashem was ready to actually create the world,
He uttered one word: "Reishit" "beginning." This was His
Divine order that there be a beginning, i.e. a start of the world
He had planned to create, and instantaneously there were
heavens and earth and everything which they included.
Thus, according to the Gemara the first word of the first pasuk of
Torah, "Bereishit," means "be" "with" "reishit" [uttering the
word] "beginning" Hashem created the heavens and the earth.
()
...
... ...
,
"There were ten generations from A d a m to Noach...For a l l
those generations repeatedly angered Him...There were ten
generations from Noach to A v r a h a m . . . F o r a l l those
generations repeatedly angered him, u n t i l A v r a h a m our
father came and received the r e w a r d o f them a l l . " (5:2)
QUESTION: 1) I f " A l l those generations repeatedly angered
Him," which reward was due to them that Avraham received?
2) Why did only Avraham receive the reward of the ten
generations that preceded him and not Noach?
253 VEDIBARTA BAM
There were ten generations from Noach to Avraham to

indicate how great is His patience, for all those
generations repeatedly angered Him, until Avraham our
father came and received the reward of them all.
ANSWER: Dor Hamabul the Generation of the Deluge and

Dor Haflagah the Generation of Dispersion (which built the
Tower of Babel) both sinned and angered Hashem. Never
theless, their punishments differed. The Generation of the Deluge
was blotted out of existence (Bereishit 7:23), and the Generation
of Dispersion was only dispersed over the face of the whole earth
(ibid. 11:8). In addition, the Generation of the Dispersion
according to all opinions, definitely has no share in the world to
come (Sanhedrin 107b); however, regarding the Generation of
Deluge there is an opinion in the Zohar (I:69a) that they do have a
share in the world to come. Why the distinction?
Hashem's way of punishment is commensurate with the

crime. Regarding the Generation of the Dispersion the Torah
says, "The whole world was one language and of common pur
pose" (ibid. 11:1). Thus, in regard to inter-human relationships
their behavior was exemplary, but their sin was that they wanted
to go up to heaven and declare war against Hashem. On the
other hand, the people of the Generation of the Deluge did not
make any endeavor to revolt against Hashem. They were corrupt
and lacking in their inter-human relationships to the extent that
"The earth became full with robbery" (ibid. 6:13), and it was be
cause of this that their destruction was decreed (ibid., Rashi).
Through corruption in inter-human relationships, they distorted
the laws which Hashem conveyed to humanity in this world, and
thus, their punishment was greater in this world. And since the
sin of the Generation of Dispersion was more of a spiritual na
ture, namely, concerning their relationship with Hashem, their
punishment was more stringent in the spiritual realm Olam
Haba and lenient in the physical world Olam Hazeh.
,
.
T T T . _ T * T _ _ . .
For living in harmony and dealing uprightly with their

neighbors, the people of the generation of dispersion were enti
tled to reward. Due to their wickedness, however, even their good
deeds did not have favorable spiritual consequences, but instead
gave increased vigor to klipot spiritual forces of evil, and thus,
they did not receive reward (see Shulchan Aruch Harav, Talmud
Torah 4:3, Tanya, 39). When Avraham came along and sought
Hashem's mercy even for the wicked Sodomites, he elevated all
the previous generations, too, and received all their reward.
The Generation of the Deluge on the other hand, did not do
any good for which reward was due to them, and even i f they
did, Noach did not pray on their behalf or make any endeavor to
elevate them. Thus, even i f they were due any reward, he would
not have been entitled to it.
(755 )

" F o r a l l those generations repeatedly angered H i m , u n t i l He
brought the waters of the flood upon them." (5:2)
QUESTION: 1) The word "uba'in" is superfluous? 2) The
flood was only brought on Noach's generation, so why does it
say, "Until He brought aleihen upon them" which seems to
refer to all the ten generations from Adam to Noach?
ANSWER: The people of the early generations were all
reincarnated in the later generations and all were reincarnated in
the tenth generation. Thus, due to their continuous return to
this world it says "uba'in" "they kept coming." Hashem hoped
that ultimately they would repent and improve their ways. Upon
seeing that instead of getting better, they became worse, so that
"All flesh had corrupted its way upon the earth" (Bereishit 6:12),
He brought the flood "aleihen" "upon them" i.e. the
generation of Noach, which included all the preceding nine
generations.
()
255 VEDIBARTA BAM
3
Our father Avraham was tested with ten tests, and
he withstood them all to show how great was our
Patriarch Avraham's love [for G-d].

"Our father A v r a h a m w a s tested." (5:3)
QUESTION: When he is mentioned in the previous Mishnah,
he is simply called "Avraham." Why here is the title "avinu"
"our father" added?
ANSWER: A father passes on physical and spiritual attrib
utes and abilities to his son. The Mishnah, through emphasizing
"our father," is teaching that Avraham was the first to be tested
by Hashem, and he conveyed to his children the strength and de
termination to undergo tests and thereby achieve perfection.
Avraham was a trailblazer for all his descendants, enabling us to
succeed in overcoming the challenges Hashem places before us.
Following his great achievements, we are able to have the same
unquestionable devotion and dedication to Hashem.
()

"With ten tests w a s our father A v r a h a m tested." (5:3)
QUESTION: What were the ten tests?
ANSWER: 1) In Ur Kasdim, King Nimrod threw him into the
fiery furnace when his father Terach complained about his
destroying the idols (Bereishit 11:28, Rashi).
2) He had to leave his homeland to settle in the land of
Canaan (12:1).
3) He had to move from Canaan to Egypt due to famine
(12:10).
4) Sarah was taken to Paroah's palace (12:15-20).
5) The war with the kings to free his nephew Lot (14:1-24).
6) The Covenant Between the Parts, where he was told of his
children being enslaved and also of other exiles (15:7-21).
, ,
7) Circumcision at the age of ninety-nine (17:24).

8) Expelling his wife Hagar from his home (21:10-14).
9) Expelling his son Yishmael from his home (21:10-14).
10) The Akeidah the binding of Yitzchak to be an offering
to Hashem (22:1-19).
(:)

"With ten tests w a s our father A v r a h a m tested." (5:3)
QUESTION: The Hebrew word for test is "bechinah." Why
doesn't it say "Asarah bechinot nivchan Avraham"?
ANSWER: The word "neis" in Hebrew means not only a test,
but also a banner, as the Psalmist says, "Natata lirei'echa neis lehit-
noseis" "You gave those who fear you a banner to raise them
selves" (Psalms 60:6). A banner is something which is raised
high to show its beauty. Similarly, when Hashem tests an indi
vidual, the purpose is to lift him into a higher sphere. When the
individual passes the test, he is spiritually elevated and exalted.
Hence, the verse can be rendered "And G-d exalted
Avraham." Through the trial, his hidden potential powers of
faith were evoked and brought to fruition.
()
...
"With ten tests... " (5:3)
QUESTION: The tenth test was the Akeidah the binding
of Yitzchak as an offering. Why is this referred to as a test for
Avraham, and not a test of Yitzchak?
ANSWER: Avraham was asked to bring up his son as an
offering. Of course, Yitzchak's consent was needed, but
immediately Yitzchak's life would come to an end. Avraham,
who would personally perform the act of slaughtering his son,
257 VEDIBARTA BAM
4
Ten miracles were performed for our forefathers in
Egypt, and ten at the Sea.
would have to live on not letting the fact that he personally

slaughtered his son affect his faith in Hashem.
This is the most difficult part of the test, which only
Avraham would experience.

"With ten tests." (5:3)
QUESTION: Regarding the tenth test the Akeidah the
binding of Yitzchak as an offering the Midrash Rabbah (Bereishit
56:8) says, "He stretched forth his hand to take the knife while
the tears streamed from his eyes yet, even so, his heart
rejoiced to obey the will of his Creator."
Avraham's crying seems to cast a doubt on his sincerity and
eagerness to fulfill Hashem's will. Wouldn't it have been better if
he had not even shed one tear?
ANSWER: Many wonder how it is possible for a father to
bring his beloved and only child as an offering to Hashem.
Ignorantly, they conclude that Avraham lost all his paternal
instincts and that therefore he was not exhibiting any particular
greatness.
To dispel this error, the Midrash tells us that when he
stretched forth his hand to take the knife, tears streamed from
his eyes. He was a genuine father who loved his child dearly and
was filled with compassion for him. Nevertheless, he did not
permit his fatherly instincts and love for his child to prevent him
in any way from fulfilling the command of Hashem.
()

"Ten miracles were performed for
our forefathers in Egypt." (5:4)
QUESTION: What were the ten miracles performed for the
Jews in Egypt?
258
,
. ,
ANSWER: When Egyptians were plagued it could have

easily affected the Jews also, but Hashem miraculously limited
the destructive power to differentiate between Egyptians and
Jews.
()
* * *
Alternatively, originally when Moshe came to Paroah asking

that he release the Jewish people from enslavement, it had an
adverse effect. Paroah angrily ordered, "Let the work be heavier
upon the men" (Shemot 5:9). Though after every plague he
became more obstinate and refused to release the Jews,
nevertheless, the Egyptian bondage came to an end on the first
of Tishrei following the beginning of the plagues in Nissan (See
Rosh Hashanah 11a, Tosafot) and the Jews no longer worked for
the Egyptians during the later plagues.
Thus, the miracle was the change of attitude on the part of
Paroah, that he did not increase their work load after each of the
earlier plagues or return them to slavery after the later ones. A
miracle of this nature thus accompanied each of the first nine
plagues. After the tenth miracle, he was impotent and could not
do any harm to the Jews. So the tenth miracle was that prior to
the smiting of the firstborn, they publicly prepared the lambs for
the paschal sacrifice and were not afraid of any repercussions
from the Egyptians who worshipped the lamb.
()
* * *
The following story illustrates Hashem's relationship with

the Jewish people. A person who returned his soul to his Maker
and came up to heaven and was shown a replay of all the steps
he took during his entire lifetime. In amazement he asked the
angel, " I have only two feet, so why am I seeing four footsteps?"
259 VEDIBARTA BAM
The Holy One, blessed be He, brought ten plagues upon

the Egyptians in Egypt and ten at the Sea.
The angel explained him that two were his and the other two
were those of Hashem, who accompanied him through life. He
then turned to the angel and asked, " i f so, why do i only see two
footsteps for the difficult times. Where was Hashem then?"
With a kind smile, the angel told him, "You are mistaken. The
two footsteps you see are actually Hashem's, and to help you get
through the challenging times He took you on His shoulders."
( , ,)

"And ten at the Sea." (5:4)
QUESTION: What were the ten miracles performed for the
Jews at the sea?
ANSWER: 1) The waters split.
2) They shaped like a tent and the Jews entered.
3) The floor of the sea became completely dry.
4) The floor of the sea became muddy when the Egyptians
chased after them.
5) The frozen water on the floor was not one layer of ice, but
like small tiles to make walking easy.
6) The frozen water walls were hard as a rock and the
Egyptians injured their heads against them.
7) The walls of water created twelve corridors, one for each
tribe to pass through.
8) The walls of water were like transparent glass, so that all
the tribes would see the others while they walked through,
thanks to the light from the pillar of fire.
9) There was sweet drinking water available to the Jews.
260

: ,
.
10) The unused sweet water froze so that Egyptians couldn't

drink it.
()

" A n d ten at the Sea." (5:4)
QUESTION: What were the ten plagues the Egyptians
experienced at the sea?
ANSWER: They are all described in the "Az Yashir" which
the Jews sang when they crossed the sea and arrived safely on
the other side:
1) Ramah bayam [The horse with its rider] He cast into the
sea.
2) Yarah bayam [Paroah's chariots and his army] He
hurled into the sea.
3) Tube'u beyam suf [The elite of his officers] were
drowned in the sea.
4) Tehomot yechsayumu The deep waters covered them.
5) Yardu bimetzolot They dropped into the depths [like a
stone].
6) Tir'atz oyeiv [Your right hand] shatters the enemy.
7) Taharos kamecha You destroy those who rise up against
you.
8) Yocheleimo kakash [Your fury] consumes them like
straw.
9) Kisamo yam The sea enveloped them.
10) Tzalalu ka'oferet They sank like lead.
()
261 VEDIBARTA BAM
Our forefathers subjected the Holy One, blessed be He, to

ten trials in the wilderness, as it is stated: "By now they
1
have tested Me ten times, and did not heed My voice."
1. Bamidbar 14:22.

"With ten trials did our forefathers try the Holy
One, blessed be H e , i n the wilderness." (5:4)
QUESTION: What were the ten trials with which the Jews
tried Hashem?
ANSWER: 1) When the Egyptians were pursuing them,
prior to entering the sea, they said to Moshe, "Were there no
graves in Egypt that you took us to die in the wilderness?"
(Shemot 14:11)
2) i n Marah they complained when they had only bitter
water to drink (15:24).
3) i n Midbar Sin they complained when they ran out of food
(16:3).
4) They left the manna overnight, contrary to instructions
(16:20).
5) They went out to gather manna on Shabbat, though they
were told it would not descend that day (16:27).
6) i n Rephidim they complained when they ran out of
drinking water (17:2).
7) They made the golden calf and worshipped it (32:1-8).
8) The rabble among them complained that the manna was
not good and that they wanted meat (11:4-6).
9) i n Tav'eira the wicked took to seeking complaints with
the intent of separating from Hashem (Bamidbar 11:1-3).
10) They accepted the evil report of the spies about Eretz
Yisrael and complained bitterly (14:2-4).
()
262
:
,
, ,
,
, ,
, ,
,
,
.
* T T ! T V
!
"No woman miscarried because o f the aroma o f
the meat of the holy sacrifices." (5:5)
QUESTION: When a pregnant woman has an urge to eat
something, she is in great danger i f she refrains. Thus, some
explain this to mean that no pregnant women ever had a desire
to eat the meat of the sacrifices (Tosafot Yom Tov). How did our
Sages know what was in the heart of all the women?
ANSWER: In the Gemara (Yoma 82b) there is a story about a
pregnant lady who overcame her desire to eat on Yom Kippur and
gave birth to the great Sage Rabbi Yochanan. Another pregnant
woman, who refused to overcome her desire, (although she
acted legally due to danger pikuach nefesh) gave birth to a rasha
wicked person who was known as "Shabtai Otzar Peirot"
"Shabtai Hoarder of Provisions" (for speculations).
The miracle was not that no woman ever had a desire for the
holy meat, rather the women who came to the Beit Hamikdash
were so permeated with its holiness that even when one would
crave the meat, when she was told that it was an offering of the
Beit Hamikdash forbidden to be eaten by a non-Kohen, she would
overcome her temptation and there would be no adverse
consequences.
This is substantiated by the wording of the Mishnah. It does
not say lo hirichah [a woman] did not smell [desire] the holy meat
263 VEDIBARTA BAM
5
Ten miracles were performed for our ancestors in
the Beit Hamikdash:
1) no woman ever miscarried because of the aroma
of the meat of the holy sacrifices; 2) the meat of the holy
sacrifices never became putrid; 3) no fly was ever seen in
the slaughter-house; 4) no bodily impurity ever befell the
High Priest on Yom Kippur; 5) rain never extinguished the
fire on the wood-pile of the altar; 6) the wind never
prevailed over the column of smoke [rising from the
altar, to dissipate it]; 7) no disqualifying defect was ever
1 2
found in the omer, or in the T w o [Shavu'ot] Loaves, or in
3
the Showbread; 8) when the people stood, they were
crowded together, yet when they prostrated themselves,
they had ample space; 9) no snake or scorpion ever
caused harm in Jerusalem; 10) nor did any man ever say
to his fellowman: "The place is too crowded for me to
lodge overnight in Jerusalem."
1. Vayikra 23:9-14. 2. Ibid. 23:16-17. 3. V . Shemot 25:30; Vayikra 24:5-8.
rather, lo hipilah she did not have a miscarriage from the

smell she desired and did not eat it, since untimately when she
was cautioned of the holiness, she overcame the desire.
()

"Nor did any man say to his fellowman, 'The place is too
crowded for me to lodge overnight in Jerusalem.' " (5:5)
QUESTION: The words "nor did any man say to his fellow"
are superfluous; it should simply say "lo hayah tzar hamakom"
"the place was not crowded"?
ANSWER: Considering the multitudes of people that made
the pilgrimage, Jerusalem was indeed very crowded.
Nevertheless, no one expressed this verbally. Everyone felt
comfortable thanks to the love that each one had for Jerusalem
and the love that prevailed there among the Jews. When unity
and harmony prevails, a large family can fit into a small
apartment, and when it is lacking, each one feels that the other
is encroaching on his space.
264
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,

" T e n things were created on Erev Shabbat
at twilight." (5:6)
QUESTION: What message is implied by the fact that so

many things were created necessarily at the time of twilight?
ANSWER: A Jew may not do any work on Shabbat eve at
twilight because he does not know precisely if it is still daytime
or night. I f it is still day, work is permissible, and i f it is night
it is forbidden. To Hashem, however, there are no doubts, and
He knows the last moment of day precisely and the exact
moment when night commences.
The mili dechassiduta message of piety is to value every
moment at one's disposal. Hashem used the final moment of
the sixth day of creation to create numerous things and thus
enhanced creation in its totality. Similarly, a person should
employ every moment granted him to improve himself and
have a positive influence on those around him.
()
* * *
The famous Chassidic Rebbe Rabbi Avraham Mordechai of

Ger (known as the "Imrei Emet") once said that the reason for
the custom of giving a chatan a golden watch is to teach him
that every minute is "wrapped in gold" and should not be
wasted.
()
265 VEDIBARTA BAM
6
Ten entities were created on Shabbat eve at twilight.
They are:
1
1) the opening of the earth [to swallow Korach]; 2)
2
the mouth of the well [in the wilderness]; 3) the mouth
3 4 5
of the donkey [of Bilaam]; 4) the rainbow; 5) the manna;
6
6) the staff [of Moshe]; 7) the shamir worm [which split
7
stones for the Beit Hamikdash]; 8) the writing [of the
8 9
second Tablets]; 9) the inscription [of the first Tablets];
10
10) and the Tablets.
11
Some say also the burial place of Moshe Rabbeinu
1. Bamidbar 16:32. 2. Ibid. 21:16-18; Shemot 17:6. 3. Bamidbar 22:28. 4. Bereishit 9:13. 5. Shemot
16:11-15, 31-36. 6. Shemot 4:17. 7. V . Gittin 68a; Sotah 48b. 8. Shemot 3 4 : 1 . 9. Ibid. 32:16.
10. Loc. cit. 1 1 . V . Devarim 34:6.

"The burial place of Moshe Rabbeinu." (5:6)
QUESTION: Regarding the "burial place of Moshe" the
Torah writes, "And no one knows his burial place to this day"
(Devarim 34:6).
The Gemara (Sotah 13b) relates, "The wicked government
once sent to the governor of Beit Pe'or, 'Show us where Moshe is
buried.' When they stood above, the site appeared to them to be
below. When they stood below, it appeared to be above. They
divided themselves into two parties; to those who were standing
above it appeared below, and to those who were below it
appeared above."
Why was the government eager to know where Moshe was
buried?
ANSWER: This Gemara can be interpreted as a metaphor for
the relationship between the nations of the world and the Jewish
people.
Moshe was the one who gave the Torah to the Jewish people,
and till this very day it is referred to as Torat Moshe the Torah
of Moshe. It is the spiritual life-source of Klal Yisrael, and
throughout the millennia nations of the world have endeavored
to "bury" Moshe i.e. influence the Jewish people to assimilate
and detach themselves from Torat Moshe.
266
, ,
.
Some have advocated that "the burying of Moshe" can be ac

complished through an approach of "amdu lema'alah" "standing
above" elevating the Jews to high positions, giving them
prestige and honor, so that ultimately they will join the secular
society and abandon the teachings of the Torah. When this
method failed, others tried "amdu lematah" "standing below"
pushing the Jews downward. They imposed harsh economic
restrictions upon them, discrimination, persecution and
oppression, anticipating that this would "bury Moshe" force
the Jewish people to assimilate or be physically eradicated. And
there have also been advocates of combining the two approaches.
Thank G-d, all efforts have failed, and no one has been able
to find a way to "bury Moshe" extinguish the light of Torah
from the Jewish people. Jews and Torah are inseparable, and
their attachment will be eternally vibrant.
The Mishnah is telling us that the reason they were not able,
G-d forbid, to "bury" the Jewish people is that Hashem created
us to exist as long as the world is in existence. Therefore,
immediately at the outset, He hid the burial place of Moshe from
everyone; i.e. no one knows how to, G-d forbid, bury and get rid
of the Jewish people.
J
r r ()

"And the r a m of A v r a h a m our father." (5:6)
QUESTION: How did Avraham know that the ram which he
took as a sacrifice in lieu of Yitzchak was the ram which was
created on Erev Shabbat at twilight?
ANSWER: In describing Avraham's finding the ram, the
Torah says, "Avraham lifted his eyes and saw Vehinei ayil achar
Behold, a ram afterwards caught in the thicket by its horns"
(Bereishit 22:13). The word "achar" "afterwards" seems
superfluous because the pasuk could merely have said "Behold a
ram caught in the thicket"?
267 VEDIBARTA BAM
12
and the ram of Avraham our Patriarch. A n d some say
13
also the spirits of destruction as well as the [original]
tongs, for tongs must be made with tongs.
12. V . Bereishit 22:13. 13. V . Bereishit Rabbah 7:5; Midrash Tanchuma Bereishit, sec. 17; Yalkut
Shimoni, Bereishit, sec. 12.
On the sixth day of creation animals were created.

Afterwards man (Adam) was created. On Erev Shabbat bein
hashemashot (immediately before nightfall) the ram which
Avraham used for the Akeidah was created.
Thus, this ram was created after all animals. The Torah is
hinting this by saying, "Va'yar vehinei ayil" "Avraham saw
[prophetically] a ram" which was "achar" "after" (created
after all other animals). He realized that there was something
unique about the ram, and used it, therefore, as an offering in
lieu of his son.
()
* * *
What impressed Avraham about this ram particularly was
that it was also "achar" "different" (as in acheir) from all
other rams by the fact that it did not have a navel. Every animal
has a navel and through the umbilical cord attached to its navel
it receives nourishment from its mother and each in turn
sustains its offspring by the same means. Since this ram was
uniquely different, Avraham realized that it must have been
created at the time of creation for a special unique purpose.
( ,: ,)

"Some say also the spirits of destruction." (5:6)
QUESTION: Which spirits of destruction?
ANSWER: The Mishnah is conveying an important lesson.

Erev Shabbat is a time when everyone is busy preparing for
Shabbat, and it is quite common that regardless of what time in
the day Shabbat begins, people do not finish their preparations
268
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TT T T ; T ; * ; T : T: T :
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,
, ,
. ,
till the last minute. This causes much anxiety and tension in the
house and often can also lead to the destruction of shalom bayit.
The Mishnah is telling us that mazikim spirits of
destruction were created at the commencement of the first
Shabbat, and this opened the channel that every Erev Shabbat
there is a potential for new destructive forces to be created due
to people's behavior. Extra care should be taken to calmly
prepare everything in due time for the Shabbat, so that when
Shabbat arrives the king and queen of the house and their princes
and princesses will all be in a happy disposition.
.
" A w i s e man...He does not r u s h to answer." (5:7)
QUESTION: What wisdom does this show?
ANSWER: There was a simple Jewish girl who worked in a
Jewish home. It was her duty to help out in the kitchen and
prepare dinner for the family. Once she was in a dilemma: She
could not figure out what to prepare for dinner. Suddenly it
dawned on her that her mistress would send her periodically to
ask the rabbi she'eilot questions so she would approach the
rabbi and seek his help with her problem.
When she arrived at the rabbi's house, he noticed that she
was distressed and inquired as to what was troubling her. When
she told him, he became very serious and told her that this was a
difficult question and told her to come into his study. There he
269 VEDIBARTA BAM
7
Seven things characterize a stupid person, and seven
a wise one. A wise man does not speak before one who is
greater than he in wisdom or in years; he does not
interrupt the words of his fellow; he does not rush to
answer; he asks what is relevant to the subject matter
and replies to the point. He speaks of first things first
and of last things last; concerning that which he has not
heard, he says, " I have not heard," and he acknowledges
the truth.
And the reverse of these characterize a stupid person.
looked into some sefarim and then asked her what she had
prepared during the past three days. After she replied, he again
thought for a short time and told her that for the main dish she
should make what she made three days ago, and for the side
dishes she should make an item similar to one served two nights
ago and an item similar to one served the previous night. The
rabbi then gave her his blessing for success, and she left very
relieved and happily.
The rabbi's wife happened to be observing the entire scene,
and after the young girl left, she said to her husband, " i do not
understand you. As rabbi of the community don't you have
better and more important things to do than helping this foolish
girl plan a menu?!"
The rabbi said to her, "You do not understand what
happened. This simple girl is very sincere, and she knows that
whenever there is a difficult question in the kitchen she is sent
to ask me. Therefore, now that she had a question which
pertained to kitchen matters, she came to me. i f i would have
laughed it off, which perhaps i should have because of its
foolishness, she might decide to take all questions that may arise
in the future very lightly, and when there will be a really difficult
question, she will also not come to ask."
270
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, . ,
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T T T :
This rabbi was a chacham and therefore he did not rush to

answer. An unwise person might have answered immediately so
that she would have been made aware of her stupidity, and as a
consequence she would have been lost forever.
()

"Concerning that w h i c h he has not heard he
says, ' I have not heard' and the reverse of these
characterize a stupid person." (5:7)
QUESTION: 1) What great "wisdom" does one demonstrate
when he says the truth? 2) I f the "golam" "fool" claims to
have heard even something that he did not hear, then he is not a
fool but a "shakran" "an outright liar"?
ANSWER: The word "mah" in Hebrew connotes something
of little significance. For example, when Moshe says "Mah
Hashem sho'el mei'imach ki im leyirah" "What does Hashem ask
of us, only to fear Him" (Devarim 10:12) the Gemara observing
the word "mah" asks, "Is fearing Hashem a little thing?" meaning
that He is asking a little thing.
When a lengthy lecture is being delivered the wise man in
the audience who does not understand "mah" one small point
will say "lo shamati" " i do not understand the whole thing yet,
because as long as i am lacking part of it, apparently i still do not
have proper comprehension of the entire subject." The fool in
the audience is just the opposite: "Al mah sheshama" when he
understands one little piece of the discourse immediately he
jumps to the conclusion and conceitedly proclaims that "shamati"
" I understand it all."
()
271 VEDIBARTA BAM
8
Seven kinds of punishment come to the world for
seven kinds of transgressions.
If some tithe and some do not, a famine of [war]
panic ensues: some suffer hunger and some have plenty.
If all decide not to tithe, a famine of drought ensues;
1
and [if they also decide] not to separate the challah, a
famine of destruction ensues.
1. V . Bamidbar 15:20; Ezekiel 44:30.

"And he acknowledges the truth." (5:7)
QUESTION: This is a sign of honesty. What sign of wisdom
is in this?
ANSWER: The word "modeh" does not only mean
"acknowledges" but also "expresses thanks," as in the word
"todah." When a wise man is made aware of his error, he not
only acknowledges the truth, but also thanks the person who
alerted him to it. The fool, on the other hand, may reluctantly
acknowledge something, but he does not thank the person for
alerting him of the truth.
()
,
" I f [they also decided] not to separate challah,
a famine of destruction ensues." (5:8)
QUESTION: In the tochachah admonition which con
tains the horrendous punishments that will befall the Jewish
people, G-d forbid, for not observing Torah, it is stated, "Ve-
hifkadeti aleichem behalah" " I will assign upon you a panic,
swelling lesions, and burning fever, which causes eyes to long
and souls to suffer; you will sow your seeds in vain, for your
enemies will eat i t " (Vayikra 26:16). The Gemara (Shabbat 32b)
says, "Read not 'behalah' 'panic' as it is written, rather read
it as i f it were written 'bechallah' 'on account of challah'
hence, because of not separating challah" the people will sow their
seeds in vain. i n addition, the Gemara interprets the verse's word
"vehifkadeti" in the sense of diminishing (see Bamidbar 31:49),
and the verse is implying that because of not giving challah,
Hashem will diminish that which was already gathered (Rashi).
:
, . ,
, ,
.
,
: : T : T : T T T T T
, , , .
T . T T_ _ T-:
. ,
"Challah" is spelled with a "chet" ( )and "behalah" ()

with a "hei." Why is "behalah" "panic" the punishment for
non observance of "challah"?
ANSWER: The rabbis have instituted that a private person
give 1/24 of the dough as challah, and a bakery 1/48. However,
according to Biblical law, by separating even a piece as small as a
barley, one has complied with the mitzvah of challah (Rambam,
Bikkurim 5:1).
A "chet" is closed entirely on three sides, and in a "hei" there
is an opening between the left foot and the top. Regardless of
how small the opening is, it is a "hei" and not a "chet."
With the mitzvah of challah the Torah teaches that a Jew must
make a small opening, i.e. not keep all the dough for himself, but
give away something to the Kohen. Thus, the Jew who insists on
keeping the "chet" closed, i.e. he wants everything for himself and
refuses to part with any of it, will end up with "behalah"
"panic" (with an open "hei") in lieu of "bechallah." This will
serve as a reminder that in the future he should open the "chet" of
challah he must give away a portion of the dough to the Kohen.
* * *
incidentally, there is an opinion that the Gemara (ibid.) and our
Mishnah are talking of different scenarios. The Mishnah, which gives
the punishment of a famine of destruction, refers to a situation in
273 VEDIBARTA BAM
Pestilence comes to the world [as retribution for the

transgressions which] the Torah mentions that are
punishable by death, but which the court of justice was
not empowered to carry out; and for [making forbidden
2
use of] the fruits of the Sabbatical year.
War comes to the world for the delay of justice, for
the perversion of justice and for rendering a Torah
decision not in accordance with halachah.
9
Wild beasts come upon the world for swearing
falsely and profaning the Divine Name. Exile comes to
the world for idolatry, for prohibited sexual relations, for
murder, and for not leaving the earth rest during the
Sabbatical year.
2. V . Shemot 23:11; Vayikra 25:1-7.
which everyone decides not to keep the laws of challah. The

Gemara, which talks of a panic caused by fevers, refers to a
situation in which only some had decided not to separate challah.
()
!!
"Wild beasts come upon the w o r l d for swearing in
vain and for profaning the Divine Name." (5:9)
QUESTION: Why is an attack by a vicious animal the
punishment for swearing in vain and profaning the Divine Name?
ANSWER: Hashem metes out punishment midah keneged
midah commensurate to the iniquity. When one swears
falsely, he mentions Hashem's Name in vain, thereby
demonstrating his lack of recognition for His greatness.
Likewise, when one desecrates Hashem's Name, he obviously is
not recognizing His supremacy over all.
Hashem instilled in creation the law that "Your fear and
terror will be upon every wild beast of the earth" (Bereishit 9:2).
When an animal attacks a man, it is because at that time the
man appears in his eyes to be like an animal (Shabbat 151b) and
it is common for an animal to attack one of its own.
274
, , ,
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T T : T T T : V - - * T : : * T :
, . ,
, .
, .
.... . . . . T T . T T T : V - - *" T : :
Since the person who swore falsely and desecrated Hashem's

Name was not recognizing His supremacy, his punishment is
that animals do not recognize man's supremacy over them and
attack him.
()
Alternatively, it is incumbent on man to sanctify the Name
of Hashem in this world. One who profanes the Divine Name is
changing the pattern which was set for man. Thus, his
punishment is that the vicious animal, whose place is in the
wilderness, changes its pattern and comes into the inhabited
area of the world against its nature.
()

"For swearing i n vain." (5:9)
QUESTION: Why does he say "shevu'at shav" "swearing in
vain" and not "shevu'at sheker" "swearing falsely"?
ANSWER: A shevu'at shav involves swearing about
something contrary to what is known by all, i.e. swearing that a
piece of wood is not wood but stone. A shevu'at sheker involves
swearing falsely; i.e., one who has eaten swears that has not
eaten anything.
The punishment of an attack by vicious animals is befitting
only for swearing in vain and not when swearing falsely, since in
both the sin and the punishment there is a changing of what is
commonly known. The person swearing is proclaiming that what
everyone knows to be wood is stone, and to an attacking animal,
the person whom everyone knows as a man appears as an animal.
()
275 VEDIBARTA BAM
At four periods [within the seven-year agricultural cycle]

pestilence increases: in the fourth year, in the seventh
year, in the year following the Sabbatical year, and
annually at the conclusion of the festival of Sukkot.
In the fourth year for not having given the tithe for
the poor in the third. In the seventh year for not having
given the tithe for the poor in the sixth. In the year
following the Sabbatical year for [not observing the laws
pertaining to] the produce of the Sabbatical year.
Annually, at the conclusion of the festival of Sukkot for
2
robbing the poor of their [harvest] gifts.
1. Vayikra 19:9-10; 23:22. Devarim 24:19-22.

"Swearing i n vain." (5:9)
QUESTION: The Gemara (Shavu'ot 39a) says the entire world
trembled when Hashem said "You shall not take the Name of
G-d, your G-d, in vain." What message was the Torah conveying
that caused the entire world to tremble?
ANSWER: A story is told of a group of brothers who came to
America and went into business together. A few years later they
arranged for their parents to emigrate. The father was a pious,
G-d fearing Jew, with a beard, peiyot, and Chassidic garb. After a
short time, the father shaved off his beard and peiyot and traded
his Chassidic garb for modern attire. Puzzled by their father's
behavior, the brothers consulted his Rabbi.
When the Rabbi asked the father why he changed so
drastically, he told him the following, "My sons have a large
meat market. They had me sit at a table in the market, and when
people saw me, it encouraged them to make their purchases with
confidence that everything is kosher. However, i soon realized
that the meat they were selling was not kosher and that they
were using me to deceive the public. Therefore, i decided to
shave off my beard and peiyot, so that my beard, i.e. Yiddishkeit,
should not help them sell non-kosher meat."
276
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, , , .
Unfortunately, throughout history, the nations of the world
have persecuted and tortured the Jew, with the excuse that they
were doing it for the "sake of Heaven (G-d)." They have claimed
that Jews are to be blamed for society's problems and deserve
oppression. Also, among Jews themselves, it is common for one
to hurt another while claiming that it is a "mitzvah."
Hashem's command "Do not mention My Name in vain," in
a sense means "Do not exploit My 'Name' Torah and religion
as a means of justification for your iniquities. Do not attempt
to cover them up with a veil of righteousness and virtue."
This poignant Divine message put a shiver through
everyone, and the entire world trembled in fear.
()
, ,
"He who says, 'What is mine is yours, and what
is yours is mine' is an ignoramus." (5:10)
QUESTION: What illiteracy is demonstrated by this
approach?
ANSWER: Once when Rabbi Yaakov of Lisa, who authored
the Chavat Da'at on Shulchan Aruch Choshen Mishpat, approached a
rich man in the community for a donation for one on whom the
wheel of fortune took a downward turn, the prospective donor
told him the following: "The Gemara (Bava Batra 9b) says that
one who gives a donation to a poor man is blessed with six
blessings, and the one who says soothing and comforting words
is blessed with eleven blessings. i f so, i will suffice with
appeasing words and not give anything."
The Rabbi told him, "The prophet Habakuk (2:8) says in the
name of Hashem, 'Mine is the silver and Mine is the gold.' It also
says, 'For all things are from You, and from Your own we have
given you' (I Chronicles 29:14). Thus, the donor actually does
277 VEDIBARTA BAM
1 0
There are four [character] types among men: He
who says, "What is mine is yours, and what is yours is
mine" is an ignoramus. [He who says,] "What is mine is
mine, and what is yours is yours" this is an average
characteristic;
not give anything from his own possessions when he gives

charity. I f so, the only thing one gives of his own is the cheerful
countenance he shows the recipient and some comforting words.
However, one who says, 'What is mine is yours' i.e. I am ready
and willing to give you my good words, but what is yours, i.e.
your money, which Hashem entrusted with me to eventually
give to you, 'is mine' i.e. I want to keep it for myself is an
'am ha'aretz' since he does not know what the Torah says about
who is really the owner of the money."
()
* * *
Alternatively, according to Torah law ribit usury is

forbidden. The rabbis have gone a step further and have
forbidden not only monetary payments for a loan, but also
anything that can entail a benefit for the lender. Therefore,
according to halachah (Yoreh Dei'ah 160) it is forbidden to give
someone a loan with the condition that he will reciprocate with a
loan when you will need one.
Thus, when one says "What is mine is yours" i.e. I will
gladly help you out with a loan and I would like that, "What is
yours should be mine," i.e. when I need a loan you should
readily provide it, such a person is an "am ha'aretz" because he
does not know that he is violating one of the laws of usury.
()
* * *
Alternatively, Zevulun and Yissachar established a

partnership. Zevulun engaged in business endeavors and
supported Yissachar, who devoted his time entirely to Torah
study (Devarim 33:18, Rashi). Yissachar became the prototype of
the Torah scholar, and Zevulun the paradigm of the person
engaged in financial pursuits. The tradition of this partnership
278

^ ? ^ ^
has been continued throughout the years. Wealthy people have

undertaken the support of Torah scholars, on the condition that
the merit of their Torah study be shared by both.
This arrangement can only be made with the Torah scholar in
regards to what he will be studying in the future. However, the
Torah that he has studied and acquired previously cannot be
conveyed in a partnership agreement. Thus, the Mishnah is saying
that if one approaches a scholar and says to him, "What is mine is
yours," i.e. I will generously provide you with your financial needs
on the condition that "What is yours," i.e. the Torah that you
already studied, should become mine, he is an ignoramus since
the arrangement only applies to the future and not to the past.
()
, , ,
"He who says: 'What is mine is mine and what
is yours is yours' this is an average
characteristic; and some say this is the
characteristic of the people of Sodom." (5:10)
QUESTION: Why such diverse opinions?
ANSWER: Some people have a "pet charity" and neglect the
others. When they are approached for help they respond, "sheli
sheli, veshelach shelach" " I devote all my contributions to my
favorite charity and you should do the same with yours." This
approach is not so praiseworthy because a truly benevolent
person should help every cause.
Unfortunately, some people are "yeish omrim" "sayers."
Whenever they are approached for a charitable cause, they
excuse themselves saying, " I have my own charities," while in
reality they do not give at all. Such people are practicing "midat
Sodom" the ways of the people of Sodom.
()
279 VEDIBARTA BAM
some say this is the characteristic of [the people of]

Sodom. [He who says,] "What is mine is yours, and what
is yours is yours" is a Chassid. A n d [he who says,] "What
is yours is mine, and what is mine is mine" is wicked.
Alternatively, when in a community there is Ha'omer an

individual who says he does not want to receive help from
anybody nor give to anybody, such a person exhibits an average
characteristic and hopefully the one who is in need will find many
people in the community to whom to turn. However, when "veyeish
omrim" "there are many who say" i.e. not said just by one
individual, but the community members, it is obvious that the
community is conducting themselves like the people of Sodom,
because the poor will not find anyone to turn to for assistance.
()
;*, , . , ,
" 'What is mine is yours, and what is yours is
yours,' is a Chassid. 'What is mine is mine, and
what is yours is mine' is a rasha." (5:10)
QUESTION: What does the Chassid mean with "shelach,
shelach" "yours is yours" and what does the rasha mean
with "shelach sheli" "yours is mine"?
ANSWER: A person of refined character always shows
thanks and appreciation and never holds a grudge. A gross
person is unappreciative and does not reciprocate a favor. The
philosophy of a Chassid is "What is mine is yours," and he gives
and helps indiscriminately even to those of whom he could say,
"What is yours is yours" they refuse to part with their money
to help anyone, including him the present day giver when
he was once in need.
On the other hand, the one who lives with the attitude that
"What is mine is mine" and refused to help anyone, even a
person of whom he can say "What is yours is mine," i.e. at one
time I benefited from your benevolence is a rasha wicked.
()
280
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T T T * :
... :
"There are four types of temperaments: E a s i l y
angered and easily pacified " (5:11)
QUESTION: In each of the four cases, the person's nature is
to be easily angered or hard to anger. Why doesn't it also list
another category the one who never becomes angry?
ANSWER: The Mishnah is enumerating different
temperaments in people. To never become angry is not human;
only an angel can have such a quality. Even Moshe, about whom
the Torah testifies that he was more humble than any person on
the face of the earth (Bamidbar 12:3), once became angry. When
he saw that the women of Midian were spared, the Torah says,
"Moshe was angry with the commanders of the army" (for
allowing their troops to spare the women who were known to
have participated in adulterous activities with the Jews)
(Bamidbar 31:14).
Moreover, there are instances when being a zealot and
expressing anger is a virtue and when reacting with complacency
is a fault, particularly when one observes a chillul Hashem
desecration of Hashem's Name. As the Torah relates, when
Pinchas saw rampant immorality in the Jewish community, he
laudably showed anger and acted zealously.
Often, in dealing with children, it is wise to make at least a
pretense of being angry. The expression of impatience, annoyance
or rage has its place. The important thing is that, like a Chassid,
we should use anger infrequently, and only i f it is clearly called
f o r .
w
()
281 VEDIBARTA BAM
1 1
There are four types of temperaments: Easily
angered and easily pacified his loss is outweighed by
his merit; hard to anger and hard to pacify his merit is
outweighed by his loss; hard to anger and easy to pacify
is a Chassid; easily angered and hard to pacify wicked.
;*,
"Hard to anger and easy to pacify is a Chassid; easily
angered and hard to pacify w i c k e d . " (5:11)
QUESTION: Instead of "leiratzot" "to pacify" which is
the active form of the verb, it should have said "leheiratzot," which
means "to be pacified"?
ANSWER: "Leheiratzot," means "to be pacified" by others.
When people speak to him and calm him, he is easily pacified.
The Mishnah is listing as the quality of the Chassid that even
when with much difficulty he becomes angry, he does not wait
leheiratzot to be pacified by others; rather he is noach leiratzot
he pacifies himself and promptly takes the initiative to make
overtures for reconciliation.
The wicked person, on the other hand, easily becomes angry,
and even when he comes to his senses and realizes that he was
wrong and overreacted, he is not pacified and takes no action to
make amends. Only much later does he half-heartedly show some
signs of pacification. * * *
The mili d'chasiduta of our Mishnah is that proneness to anger

is not an inborn or incorrigible character trait. Otherwise, the
Mishnah would not judge, calling one pious and another wicked.
Often when a youngster bursts forth with a ferocious display
of temper, a relative will comment, "He has his father's (or un
cle's, or grandfather's) temper," meaning that the readiness to anger
is inborn, and it must remain part of him. Our Mishnah differs. A
child may be influenced to display outbursts of temper because he
lives with an adult who reacts with rage, until it seems something
biologically inherited. Such a temperament is likely to persist, but
with the discipline of wisdom he can gradually free himself from it
until his heart changes into something new.
( ,Ethics of Sinai )
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"There are four types o f students...." (5:12)
QUESTION: What is the point of this teaching? Seemingly,

it is an obvious observation which any teacher could make.
Moreover, what connection does it share with Pirkei Avot, which
teaches pious conduct?
ANSWER: Generally, we think of a teacher as a person who
imparts knowledge. The Mishnah informs us that the approach of
mili dechassiduta words of piety obligates teachers to accept
a more encompassing task.
They should see themselves as being responsible for their
students' conceptual development. This necessitates a careful
appreciation of their capacities and conscientious efforts to offset
their weaknesses and accentuate their strengths.
When a teacher sees that a student is quick to grasp, he
must keep observing to determine the student's powers of
retention. I f the student is by nature quick to forget, the teacher
must emphasize the importance of repeatedly reviewing the
subject matter.
If he sees that a student is by nature slow to grasp the
material being taught, the teacher should not give up and direct
his attention to other students. It is possible that the student is
also slow to forget, and then "his loss is overridden by his gain."
When a teacher has a student who is quick to grasp and slow
to forget and therefore succeeds in his studies, the teacher
should not become overly proud and seek credit for himself.
283 VEDIBARTA BAM
1 2
There are four types of students: Quick to grasp and
quick to forget his gain is overridden by his loss; slow
to grasp and slow to forget his loss is overridden by
his gain; quick to grasp and slow to forget this is a
good portion; slow to grasp and quick to forget this is
a bad portion.
Instead, he should realize that the student has been given "cheilek
tov" "a good portion" and he should be thankful to
Hashem for meriting to be able to nurture this potential.
Even i f the student is slow to grasp and quick to forget, the
teacher should not despair. Although such a student has been
given a bad portion, this merely reflects his natural tendencies.
Everyone has the potential to apply himself and through much
effort overcome natural disabilities and succeed in his studies.
()
* * *
Alternatively, this Mishnah can also be explained as referring
to call to wake up and do Teshuvah.
There are those who are apt to hear the wake-up call to do
Teshuvah. They quickly become aroused, but the excitement
wears off just as quickly and they are back to their own ways.
Some people do not get inspired very quickly, and it takes a
long time to convince them. However, once they make a decision
to change, they are very firm about it, and it is very difficult for
any one to convince them to go back to their old patterns.
The most worthy group are those who quickly become
aroused to do Teshuvah and stick steadfastly to their new Torah
lifestyle. Others have the opposite temperament, and they are
very slow at becoming inspired and even when they finally
decide to alter their ways, their resolution is short-lived and
fades quickly.
()
284
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*
"There are four types amongst those w h o give
charity ... he gives and others should give, is a
Chassid. T h a t he should not give and that others
should not give, is a rasha." (5:13)
QUESTION: 1) A Chassid is one who goes beyond the call of

duty (see Niddah17a, Tosafot). Why does one who merely gives
while encouraging others to give earn this title? 2) Why is the
person who neither gives nor allows others to give counted
among the four givers?
ANSWER: Often, when tzedakah is being collected for an
important cause, a person may give above his means in order to
encourage others to give generously. Since he is only required to
give according to his means, but gives more, he is called a
"Chassid" because he is doing lifnim mishurat hadin beyond the
strict requirements of the law.
Unfortunately, at times the reverse is the case. A wealthy
man gives much less than he can, and as a result others give less
than they are able to, some even giving nothing at all. Thus, the
rich man who is "giving" but not according to his means is called
a rasha due to the results of his conduct.
* * *
Alternatively, according to halachah one who possesses two

hundred zuz (Talmudic currency equivalent to dollars) may not
take any charity. But should he lack one dinar (Talmudic
currency equivalent to a twenty-five cent piece) of the two
hundred zuz, he may accept a single gift of charity even in the
285 VEDIBARTA BAM
1 3
There are four types among those who give charity:
One who wishes to give but that others should not he
begrudges others; that others should give and he should
amount of thousands of dollars. The Gemara (Sotah 21b) says

that one who gives a poor man a dinar to bring his possessions to
the total of two hundred zuz so that he will be prevented from
taking any more charity is called a "rasha arum" "cunning
rogue."
The Mishnah is talking of such a person who gives but gives a
small amount so that "lo yitein" he will no longer have to give
charity to this poor person "velo yitnu acheirim" nor will
others be required to give to him, and therefore he is both a
giver of charity and a rasha.
()
* * *
The reason the Sages declare one with less than two hundred
zuz eligible to receive tzedakah is that the word "tzedakah"
has the numerical value of one hundred and ninety-nine, which
teaches that as long as one has no more than one hundred and
ninety-nine, one may be a recipient.
()

"One who w i s h e s to give but that
others should not." (5:13)
QUESTION: Who are the "others" the Mishnah is referring
to?
ANSWER: Unfortunately, there are some very wealthy
people who are generous during their lifetime and bequeath
286
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everything to their children without leaving them any

instructions concerning giving tzedakah. This is the category of
"yitein" he will give but "lo yitnu acheirim" the heirs do not
give. He has a "bad eye" about "acheirim" the others who have
his money. On the other hand there are people who are very
stingy during their lifetime, but leave a will that "yitnu acheirim"
the children should give a part of the estate to tzedakah. Such
a person is "eino ra'ah beshelo" as long as the money is his, he
has a bad eye about giving his money for charity.
The one who gives and leaves instructions that afterwards
his heirs should continue to give is a Chassid. The one who does
not give nor instructs his children to give obviously has no
interest in the merit of the mitzvah of tzedakah and is therefore a
rasha.
()
* * *
About giving tzedakah the prophet says, "Vehalach lefanecha
tzidekecha" "Your righteous deeds will proceed you [and the
glory of Hashem will gather you i n ] " (Isaiah 58:8). The
Abarbanel explains that this means that your good deeds will be
a source of merit throughout your life and also when you are
gathered in, i.e. when you die. When one gives tzedakah during
his lifetime, the charity is actually going before him and when he
comes to Gan Eden he finds his place already prepared, so to
speak. But the one who does not give during his lifetime, and
who only bequeaths it in his will, will find that he is coming first
and that the tzedakah will be following after him.
()
287 VEDIBARTA BAM
not he begrudges himself; that he should give and

others should too he is a Chassid; that he should not
give nor should others he is wicked.
1 4
There are four types among those who attend the
House of Study: One who attends but does not engage
[in study] earns the reward for going.
:
"There are four types among those w h o attend
the House of Study: One who attends but does
not engage [in s t u d y ] . " (5:14)
QUESTION: What is meant by "oseh"?

ANSWER: It cannot mean that he learns but does not do
mitzvot, because such a person is a rasha wicked and his
learning, too, is repugnant, as it says, "To the wicked G-d said,
'To what purpose do you recount My decrees and bear My
covenant upon your lips' " (Psalms 50:16).
It can be explained that "oseh" means supporting and helping
to maintain. Some use the Beit Midrash to study but do not
contribute to its maintenance. Some give generous
contributions, but do not come personally to learn. Some do
both, and there are some who are unaffiliated and do neither.
However, it should be pointed out, that the fourth category
is not one who, unfortunately, knows nothing about Judaism.
Such a person is considered a "tinok shenishbah" "a child who
was in captivity" who never had an opportunity to know of
his golden heritage, and he cannot in anyway be held liable or
labeled a "rasha" "wicked." The Mishnah is talking of one who
is a "shanah upireish" at one time in his life he studied and still
remembers, but he chose to have no further connection with the
Beit Midrash.
288
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"There are four types among those w h o
attend the House of Study...." (5:14)
QUESTION: Why is "oseh ve'aino holeich" "one who

studies [at home] but does not attend" or "one who does not
go and does not study" counted among the four types of those
who go to the House of Study?
ANSWER: In reality all four actually go to the Beit Midrash.

The distinctions among them lie in why they go and what they
do there.
There are people who go to the Beit Midrash with the

intention of studying there. However, when they arrive they get
drawn into conversation and leave without studying anything.
These people are "holeich ve'aino oseh" they went with a good
intention, but accomplished nothing constructive.
Other people go to the Beit Midrash, not for the purpose of

learning, but because they want to meet someone and know that
at a certain hour he can be found in the Beit Midrash. While
there, though they did not plan on it, they decide to learn
something. Such people are "oseh ve'eino holeich" they ended up
doing something constructive though their intention in going to
the Beit Midrash was not proper.
The third category is the most laudable: one who goes to the
Beit Midrash to learn, and actually learns there. The fourth also
goes to the Beit Midrash, but not for the purpose of learning,
289 VEDIBARTA BAM
One who engages [in study] but does not attend earns
the reward for the act [of studying]. One who attends
and engages [in study] is a Chassid. One who neither
attends nor engages [in study] is wicked.
which is what a Beit Midrash is for, but to meet someone and

when he is there he does not learn anything or say any words of
Torah. Such a person belongs to the worst of the categories
because it is forbidden to go into a Beit Midrash for personal
benefit, and even when one must do so, according to halachah he
is obligated to learn something or at least ask a child to quote
some words of Torah. (See Shulchan Aruch Orach Chaim 151:1.)
()
* * *
The Gemara (Megillah 27b) relates that when Rabbi Elazar

ben Shamua was asked "In virtue of what did you merit
longevity?" he replied, "Never in my life have I made the Beit
Midrash or synagogue a thoroughfare to get from one place to
another" (Megillah 27b, Rambam, Tefillah 11:8).
This can be explained as an allegory: In life man goes

through many stages. As the person moves on from one stage
to the next, the previous one becomes history. Rabbi Elazar
ben Shamua meant that he merited longevity because he did
not consider the Beit Midrash where he learned Torah as a stage
in his life which he passed through to graduate and go on to
another stage in life. The Torah that he learned in the Beit
Midrash became the way of life which he followed and 'lived'
throughout all his years.
()
290
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"There are four types among those w h o sit
before the Sages." (5:15)
QUESTION: Pirkei Avot is not a psychology book which
discusses the mental faculties of people. What message of piety is
this Mishnah conveying?
ANSWER: People's understanding and grasp of a subject may
vary in many ways. This is also true of the human capability to
retain information. Mental capabilities are a gift, and there is not
much one can do about it.
However, the Mishnah is telling us that though the categories of
people who listen to a lecture and what they retain differs, there
can be a common denominator among all of them, and everyone
should strive for this regardless of what category he falls under. The
commonality is "Yoshvim lifnei chachamim" "They are sitting
before the Sages" i.e. they all have the unique benefit of seeing
the holy countenance of the Sage.
This is something of great value, as Rebbe said, "The reason
that I am sharper than my colleagues is that I saw Rabbi Meir from
behind" (Eiruvin 13b), i.e. I attended his lectures and was
seated behind him where I was unable to see his face. However, if I
had seen him from his front, i.e. if I had been seated in a position
where I could have seen his face, I would have been even sharper,
as it is written, "And your eyes shall behold your teachers" (Isaiah
291 VEDIBARTA BAM
1 5
There are four types among those who sit before the
Sages. [They are likened to] a sponge, a funnel, a
strainer, and a sieve: A sponge, which absorbs
everything; a funnel, which takes in from one end and
spills out from the other; a strainer, which allows the
wine to flow out and retains the dregs; and a sieve, which
allows the flour to pass through and retains the fine
flour.
1 6
Whenever love is dependent upon a specific
consideration, when that consideration vanishes, the love
ceases. If, by contrast, it is not dependent upon a specific
consideration, it will never cease.
Which is a love that is dependent upon a specific
1
thing? The love of Amnon and Tamar. A n d one which is
not dependent upon a specific thing? The love of David
2
and Yonatan.
1. II Shmuel 13:1ff. 2. I Shmuel 18:1; 20:17; II Shmuel 1:26.

"The love of D a v i d and Yehonatan." (5:16)
QUESTION: In his eulogy for Yehonatan, David said, "Your
love was more wondrous to me than the love of women" (II
Samuel 1:26). Which women was David referring to?
ANSWER: When young David slew Galiat the Philistine,
"The rejoicing women called out, 'Shaul has slain his thousands
and David his ten thousands' " (I Samuel 18:7-9). This angered
Saul very much and he eyed him with suspicion from that day
on. At that time Yehonatan, however, did not forsake David.
Moreover, his soul became attached to him and he and loved
him as himself. And it was Yehonatan who literally saved David
from being killed by his father, Shaul.
David was saying, "From the fact that your father hated me
when the women proclaimed their love for me, and you did not
let it cause any animosity between us but continued to be
attached to me, I can see that your love was wondrous."
)
292
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"Which is a controversy for the sake of Heaven?
T h e controversy between H i l l e l and Shammai. A n d
w h i c h is not for the sake of Heaven? T h e
controversy of K o r a c h and a l l his faction." (5:17)
QUESTION: Why were these particular two examples cited?
ANSWER: In the Torah the Korach episode follows
immediately after the mitzvah of tzitzit. The two are juxtaposed
because Korach's insurrection began with an issue pertaining to
tzitzit. He confronted Moshe with the question "A four cornered
garment requires tzitzit fringes and one string must be of
techeilet blue wool; does a garment made entirely of blue wool
require a blue string or is it exempt?" (Bamidbar 16:1).
In the Gemara (Menachot 41b) there is a dispute between the
school of Shammai and the school of Hillel as to how many
strings have to be put into each corner of the garment. Thus, the
Mishnah cited these two disputes which had to do with tzitzit as
an example because the dispute between Hillel and Shammai in
the issue of tzitzit was lesheim shamayim, but Korach's dispute in
the subject of tzitzit was not lesheim shamayim.
J
' ()
* ...
"Any controversy w h i c h is for the sake o f
Heaven...And w h i c h is not for the sake of Heaven?
T h e controversy of K o r a c h and a l l his faction." (5:17)
QUESTION: How is it evident that Korach's controversy was
not for the sake of Heaven?
ANSWER: The Mishnah, in describing a "machloket shelo
lesheim shamayim" "a controversy not for the sake of Heaven"
does not say "machloket Korach ve'adato im Moshe" "the
293 VEDIBARTA BAM
1 7
Any controversy which is for the sake of Heaven will
be perpetuated; and that which is not for the sake of
Heaven will not be perpetuated.
Which is a controversy for the sake of Heaven? The
1
controversy between Hillel and Shammai. A n d which is
not for the sake of Heaven? The controversy of Korach
2
and all his faction.
1. Eiruvin 13b. 2. Bamidbar, ch. 16.
controversy of Korach and his followers with Moshe" but

"machloket Korach vechol adato" "the controversy of Korach and
all his followers" (with no mention of Moshe).
This indicates that, in addition to the rebellion against
Moshe, there was also quarreling and disagreement among
Korach and his seeming allies. The phrase "Vayikach Korach"
"And Korah took" is singular, as opposed to "Vayikechu"
"And they took" because each of Korach's allies had his own
ambitions and desire for personal gain, and they did not see 'eye
to eye' among themselves. When unity is lacking among the
people on one side of a dispute, our Sages in their wisdom teach
us that such a controversy is not for the sake of Heaven.
( - )
* * *
Alternatively, Korach was upset that his cousin Elitzafan was
appointed in charge of the Kohathite family (Bamidbar 3:30).
According to his calculations, since his father was older than
Elitzafan's, the post belonged to him.
He challenged Moshe about this and also questioned i f a
house filled with Sifrei Torah requires a mezuzah, and whether a
garment entirely of techeilet wool requires a single string of
techeilet in its tzitzit.
These questions were totally irrelevant to the issue at hand.
They were derisive questions through which he intended to
ridicule and embarrass Moshe in the eyes of the community.
When two parties enter into a debate and adhere to the
issues, it is a "dispute for the sake of Heaven." When Shamai and
294
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.
Hillel, for instance, had a dispute over a halachic issue, they

would only argue the issue at hand and not bring in irrelevant
matters in the course of their debate.
However, when one digresses and introduces unrelated
matters, it is a sign of weakness and a smoke-screen meant to
distract attention in lieu of admitting default. When this occurs,
it becomes apparent that the dispute is not lesheim shamayim
for the sake of Heaven.
()
*
"But the one w h o causes the many to sin s h a l l not
be granted the opportunity to repent." (5:18)
QUESTION: Why are we so harsh to him?

ANSWER: When the one who causes others to sin repents,
the iniquity that the others committed through him is not
erased. Consequently, due to the gravity of his sin, he is not
granted the opportunity to do teshuvah. This does not mean,
however, that the gates of teshuvah will be closed before him.
Instead, the intent is that people at large are constantly being
encouraged to do teshuvah by Hashem, and this positive influence
will be withheld from such an individual. But should he make an
effort on his own, the gates of heaven are open for him and every
Jew to enter.
( ,)
295 VEDIBARTA BAM
1 8
Whenever a person causes the many to have merit,
no sin shall come through him; but one who causes the
many to sin shall not be granted the opportunity to repent.
Moshe was himself meritorious and caused the
many to attain merit, [therefore] the merits of the many
are attributed to him, as it is stated: "He (Moshe)
performed the righteousness of G-d and His ordinances
1
together with Israel."
Yeravam ben Nevat himself sinned and caused the
many to sin, [therefore] the sins of the many are at
tributed to him, as it is stated: "For the sins of Yerovam
2
which he sinned and caused Israel to sin."
1. Devarim 33:21. 2. IMelachim 15:30.

"Yeravam ben Nevat himself sinned and
caused the many to s i n . " (5:18)
QUESTION: Why is Yeravam cited as the example for one
who is not granted the opportunity to repent because he sinned
and caused others to sin?
ANSWER: The Gemara (Sanhedrin 102a) says of Yeravam,
that he was one of the most outstanding Torah scholars who
ever lived. The pasuk "And the prophet Achiya the Shilonite
found him on the way, and he was cloaked in a new robe and the
two of them were alone in the field" (I Kings 11:29) is explained
as a metaphor for his greatness in Torah knowledge. Just as a
new robe has no defect, so too, Yeravam's Torah knowledge had
no defect (There was no unclarity or confusion, Rashi). Also, the
two of them originated Torah insights which no ear had ever
before heard, and all reasons for the commandments of Torah
were as revealed to them as an open field is to an onlooker.
The message intended by citing Yeravam ben Nevat as an
example is that the one who sinned and caused others to sin is
not granted the opportunity to repent regardless of how great he
is in Torah knowledge.
296
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"What is the difference between the disciples of A v r a h a m
our father and the disciples of the w i c k e d Bilaam?" (5:19)
QUESTION: Why does the Mishnah discuss only the differ
ence between the disciples and not Avraham and Bilaam
themselves?"
ANSWER: Avraham was a great tzaddik, and Bilaam was
given great spiritual powers so that the nations of the world
could not complain that they lacked a prophet equal to Moshe
Rabbeinu (Sifri, Devarim 34:10). Bilaam, however, was vain and
evil although he endeavored to impress people that he was a
tzaddik. He told King Balak's messengers, for instance, " I cannot
do anything against the will of Hashem." Though he ended up
blessing the Jewish people, it was definitely not wholeheartedly,
for his true intentions were to curse them.
Therefore, it may not be easy to see any external difference
between Avraham and Bilaam. However, a tremendous differ
ence is evident between those under the evil influence of Bilaam
and those exposed to the holiness and goodness of Avraham.
,...

"The disciples of the w i c k e d B i l a a m inherit
GetJtmom...As it is stated, 'Bloodthirsty and treacherous
men shall not live out h a l f their days.' " (5:19)
QUESTION: According to Bartenura (see also Tosafot Yom
Tov) the Mishnah is interpreting the pasuk as a reference to
297 VEDIBARTA BAM
1 9
Whoever possesses the following three
characteristics is of the disciples of Avraham our father;
and the three opposite characteristics, is of the disciples
of the wicked Bilaam.
The disciples of our patriarch Avraham possess a
good eye, a humble spirit, and a meek soul. The disciples
of the wicked Bilaam possess an evil eye, an arrogant
spirit, and a greedy soul.
What is the difference between the disciples of
Avraham our patriarch and the disciples of the wicked
Bilaam? The disciples of Avraham our father enjoy [the
fruits of their good qualities] in this world and inherit
the World to Come, as it is stated: "To cause those who
love Me to inherit an everlasting possession [the World
to Come], and I will fill their storehouses [in this
1
world]."
1. Proverbs 83:21. Cf. Uktzin 3:12.
Bilaam who caused 24,000 Jews to die. I f so, it should have said
in singular, "Ish damim umirmah lo yechatzeh yamav" "A
bloodthirsty and deceitful man shall not live out half of his days"?
ANSWER: According to the Gemara (Sanhedrin 105a) Bilaam
was a reincarnation of Lavan, who was known as "Lavan
ha'Arami" "Lavan the Aramean" with a pun on "haramai"
"the swindler." Not only did he fool his own son-in-law, Yaakov,
but he also cheated the entire city he lived in (See Vedibarta Bam,
Bereishit 29:22.)
In addition, he was a murderer, as is evident from what is
said of him, "An Aramean tried to destroy my forefather"
(Devarim 26:5), and his father Betuel died from eating the
poisonous food with which he planned to kill Eliezer (Bereishit
24:55, Midrash). Consequently, the pasuk is in plural most
appropriately, since it is not only talking of Bilaam, but also his
predecessor Lavan.
!
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. ,
According to the Gemara (ibid. 106b) Bilaam was thirty-two

years old when Pinchas killed him. Thus, it appropriately says,
"They shall not live out half of their days," because King David
says, "The average lifespan of man is seventy years" (Psalms
90:10).
()

"Bloodthirsty and treacherous men s h a l l not
live out h a l f their days." (5:19)
QUESTION: Aren't their many criminals who live to a ripe

old age?
ANSWER: The Gemara (Shabbat 89a) says that when
Hashem will say to Yitzchak, "Your children have sinned against
Me," he will come to their defense and say, "How much have
they sinned? How many are a man's years? Seventy years. Take
away the first twenty years since You do not punish a person for
them. There are fifty years left. Take away twenty-five years of
nights because while sleeping people do not do aveirot. Take
away twelve and one-half years which are spent praying, eating,
or in the bathroom, which leaves only twelve and one-half years
of potential sin. I f you will shoulder them all, fine, and i f not,
then half should be on me and half on You."
The argument that there are twenty-five years which are
nights and one does not sin during that time would not apply,
however, to someone who is unrightfully holding another
person's money, because every minute that it is in his possession
299 VEDIBARTA BAM
But the disciples of the wicked Bilaam inherit

Gehinom and descend into the nethermost pit, as it is
stated: "And You, O G-d, will bring them down to the
nethermost pit; bloodthirsty and treacherous men shall
2
not live out half their days, and I will trust in You."
2. Psalms 55:24.
illegally, he is committing a sin. Nor does it apply to a

murderer since his hands are always bloodied with the blood of
the person's life he extinguished.
Bilaam was guilty of both such crimes. He caused blood to
be shed through the plague that befell twenty-four thousand
people, which was an outcome of his advice to Balak (Bamidbar
25:9). He was also dishonest in money matters. To the
messengers Balak sent to invite him to come curse the Jews, he
said, " I f Balak would give me his house full of silver and gold, I
cannot transgress the word of Hashem (ibid. 22:18). Rashi
explains that by saying this he revealed his greed for money.
(In fact, at the end Balak said to him, "Flee to your place" [ibid.
24:11]. The reason he told him to flee, was that in anticipation
of a hefty remuneration, he "lived it up" lavishly in the city of
Moav, and did not pay the bills.)
The word "damim" can mean "blood" or "money." The
followers of Bilaam will end up in Geihinom because "Anshei
damim umirmah" "people who shed blood and dishonestly
and stealthily take money" "lo yechetzu yemeihem" "the
years of their lives cannot be divided in half." Thus, they sin
the entire fifty year of their lives between the ages of twenty
and seventy. Lacking the defense presented by Yitzchak, they
have no other alternative but to end up in Geihinom.
()
, , :
. , ,

"Be bold as a leopard." (5:20)
QUESTION: What lesson can be learned from the boldness
of the leopard?
ANSWER: The leopard is not as strong as many other
beasts, but it is very bold and fearless, and it frequently seems to
exceed its apparent strength and agility. Likewise man should
not hesitate undertaking spiritual endeavors that seem beyond
his capabilities. Rather, a person should be bold and fearless like
a leopard and assume spiritual duties beyond his perceived
capabilities. When a sincere effort is made, Hashem will grant
the strength to make the seeming impossibility a reality.
()

"Light as an eagle." (5:20)
QUESTION: Why is the eagle called "nesher" in Hebrew?
ANSWER: King David says of Hashem, "Who satisfies your
mouth with goodness so that your health is renewed like the
eagle's" (Psalms 103:5). Rashi explains that this is a reference to
the fact that the eagle sheds its feathers annually and replaces
them with new ones, which is an example of renewed youth.
The Radak (Rabbi David Kimchi) sees this as an allusion to
the legendary eagle which flies higher than all other birds and
comes close to the solar fire, which generates tremendous heat.
Because of the great heat, the eagle plunges into the sea and
dies, whereupon it is renewed of limb, returning to its youthful
vigor. This rite of renewal occurs once every ten years
throughout the eagle's lifespan of one hundred years. When the
eagle reaches one hundred years of age, it soars to the sun and
hurls itself into the sea for the last time.
301 VEDIBARTA BAM
2 0
Yehudah ben Teima says: "Be bold as a leopard,
light as an eagle, swift as a deer, and strong as a lion, to
carry out the will of your Father in Heaven."
The Hebrew word for eagle is "nesher," which means "shed

ding off" (see Eiruvin 39b) The Hebrew name is very appropriate
because of the eagle's characteristic of shedding feathers and also
of shedding its old age and returning to its youth.
In light of the above, it can be argued that the one hundred
year lifespan of the eagle, which is broken up in ten year cycles,
is a metaphor for the one hundred year life span of man, which is
also divided into ten cycles later in this chapter of Pirkei Avot
(5:23). The idea of shedding the feathers and renewing its
strength is an allusion to the concept of teshuvah repentance.
Hashem has given every Jew the method of repentance, through
which he sheds and detaches himself from his past and emerges,
so to speak, spiritually reborn. Thus, the message of the Mishnah
to be "light as an eagle" is to return to Hashem and soar to new
spiritual heights.

"Light as a n eagle." (5:20)
QUESTION: What message can be learned from the eagle?
ANSWER: Regardless of its weight, the eagle soars very high
thanks to its powerful wings. From this one can learn an
important lesson. It is the mission of every Jew to fly high, i.e.
reach spiritual heights. This is accomplished through the
performance of mitzvot. Generally, mitzvot are divided into two
categories: bein adam lachaveiro between man and his fellow
and bein adam lamakom between man and Hashem.
For an eagle to fly with the force and precision for which it is
known, it has to have powerful, finely developed wings. And to
get the most mileage out of those two wings, they need to be of
equal strength.
, :
The two types of mitzvot which we have been given are also
regarded as wings. By observing both kinds of mitzvot, we can
soar to great heights.
However, Jewish teachings discourage us from favoring one
"wing" over the other. We cannot neglect those mitzvot between
ourselves and Hashem in favor of the interpersonal mitzvot, nor
the reverse, for then we would be like a bird with only one wing.

"Swift as a deer." (5:20)
QUESTION: What lessons should be learnt from the deer?

ANSWER: A deer runs swiftly and does not tire. Likewise, a
Jew should not claim that he is too tired to do a mitzvah.
()
* * *
Alternatively, a deer runs to flee the hunter, likewise, one
should run from the endeavors of the yeitzer hara evil
inclination to capture him in his net.
()
* * *
Alternatively, according to the Midrash (Song of Songs 8:14,
Targum) when a deer runs, it constantly looks backward to see if
anyone is chasing after him. From this one should learn that
although it is human nature to endeavor to go forward and make
progress in life, a Jew must always look back and constantly
check i f he is properly attached to our source Torah and
mitzvot. Unfortunately, there are those who, while running
forward, run so far away that they lose their entire connection to
our beautiful heritage. However blessed one may be, he must
always "look back," i.e. see to it that his life and all his business
activities are in the spirit of the authentic Torah tradition.
303 VEDIBARTA BAM
He used to say: "The brazen is headed for Gehinom,

but the shamefaced for Gan Eden.
Alternatively, the analogy to a swift deer, whose nature is to

look behind him while he runs, is a message to parents. There
are many parents who themselves are immersed in Torah and
mitzvot. Many are immersed totally in acts of kindness helping
worthy institutions and individuals.
These parents may be swift in their progress and
accomplishment, but they must also look back and see what is
happening with their own children. The Mishnah is thus saying,
"Do not suffice with just improving yourself, but take your
children along with you and inculcate in them the same love as
you have for Torah and mitzvot."
1
()

"The brazen is headed for Geihinom, but the
shamefaced for Gan Eden." (5:20)
QUESTION: Why did he single out brazenness and
shamefacedness; any aveirah can lead one to Geihinom, and any
mitzvah can earn one Gan Eden?
ANSWER: Unfortunately, many who violate Torah do it
boldly and without any shame, while there are fine Jews who
follow a Torah way of life but are bashful and apologetic about it.
Though they do mitzvot, they are ashamed to do them publicly
out of fear that they will be labeled as antiquated or fanatic Jews.
The Mishnah is lamenting this common phenomenon by
saying, "Az panim leGeihinom" the things which lead one to
Geihinom i.e. aveirot transgressions are done blatantly
with boldness and much audacity. "Uboshet panim leGan Eden"
the things which earns one Gan Eden i.e. mitzvot are done
with shamefacedness, bashfulness, and apologetically.
The Mishnah is thus urging the righteous to learn from the
wicked's enthusiasm to serve Hashem proudly and vigorously.
()
304
,
. ,
King David says, "Mei'ovai techakmeini mitzvotecha" "Your

mitzvot made me wiser than my enemies" (Psalms 119:98). The
Ba'al Shem Tov explains this to mean "From the ways of the
wicked, who are my enemies, I gained wisdom in how to do
Your mitzvot. From observing the excitement and joy they have
when doing an aveirah I learnt how to do Your will."
* * *
Yaakov, in preparation to meet his brother Eisav, dispatched
messengers to tell him, "Im Lavan garti" " I have sojourned
with Lavan" (Bereishit 32:5). Rashi comments: "The letters of
'garti' ( )correspond numerically to 613, that is, ' I sojourned
( )with Lavan the wicked, but I observed the 613 ()
Commandments, and i did not learn from his evil deeds.' "
Rashi's words, " I did not learn from his evil deeds," are
seemingly redundant. I f he observed 613 mitzvot, is it not
obvious that Lavan had no influence over him?
Yaakov was not expressing satisfaction for not learning from
Lavan's evil deeds. o n the contrary, he was expressing his
dissatisfaction with himself and frustration.
Yaakov sent a message to Eisav: " I lived in the home of
Lavan for twenty years, during which I observed how
enthusiastically he performed his sins. Now, though I fulfilled
613 mitzvot, I did not apply his level of excitement to my Torah
and mitzvot." Thus, Yaakov was humbly saying " I f only I would
have performed mitzvot with the excitement and vigor with
which he performed his sins!"
* * *
The Chiddushei HaRim (the first Rebbe of Ger) once said
concerning missionaries: " I f we were to work for the emet
(spreading Torah and Yiddishkeit) with an emet (sincerity), as they
work for the sheker (falsehood) with an emet, we would
experience immense success."
r
()
305 VEDIBARTA BAM
"May it be Your will, G-d our G-d and G-d of our

fathers, that the Beit Hamikdash be rebuilt speedily in our
days, and grant us our portion in Your Torah."

"May it be Y o u r w i l l . " (5:20)
QUESTION: Pirkei Avot is not a prayer book. Why was this
tefillah placed here?
ANSWER: Yehudah ben Teima taught that at times a Jew
should be bold as a leopard and fight with the ferocity of a lion.
Then the Mishnah goes on to warn that unbridled boldness can
be very dangerous, and ferociousness, too, may not be used
indiscriminately.
Therefore he concludes with a short prayer that the Beit
Hamikdash be rebuilt. When that happens, the Holy Presence will
again dwell within the midst of the Jewish people. This spiritual
influence will remove the evil inclination from us, making it
unnecessary for us to acquire these potentially destructive traits.
()
* * *
Alternatively, the Gemara (Sotah 49b) provides signs to
identify the period prior to Mashiach's arrival. One of them is,
"chutzpah yasgeh" "insolence will increase." It is likely that
Yehudah ben Teima spoke about "az panim" because it was
rampant then.
Consequently, he prayed for the speedy rebuilding of the Beit
Hamikdash, since in view of the abundance of brazenness, it was
high time for Mashiach to come.
( ,)
* * *
We also pray, "And grant us our portion in Torah," so that
we should use our boldness solely for the study of Torah; we
must be bold to ask our teachers questions when we do not fully
comprehend and request that the lesson be repeated if we do not
understand.
()
, , :
, , ,
.
T V T
... , . .
,
"Ben Bag Bag says, ' L e a r n it and learn it [the T o r a h ] , for
everything is in it...Ben H e i H e i says, 'Commensurate
w i t h the painstaking effort is the reward.' " (5:21)
QUESTION: Who were Ben Bag Bag and Ben Hei Hei?
ANSWER: There is an opinion that these two Sages were
really the same person. He was a proselyte (geir) who at some
time in his life joined the Jewish people and who so excelled in
his Torah studies that he became one of the Sages who compiled
the Mishnah.
Avraham and Sarah are considered the parents of all geirim
(Bereishit 17:5, Rambam, Bikkurim 4:3). A unique thing that
happened to them was that Hashem added a "hei" to their
names. "Avram" ( )was changed to "Avraham" (), and
"Sarai" was changed to "Sarah" .
The letter "hei" has the numerical value of five, and also
the word "Bag" has the numerical value of five. Thus, he was
called "Ben Bag Bag" to allude that he was the son of Avraham
and Sarah to whose names a "hei" was added. He was also called
"Ben Hei Hei" to allude that he was the son of Avraham and
Sarah, whose names were both given an additional "hei."
There is an opinion that his parents were proselytes, and
thus "Bag" is an abbreviation for "ben geir" and "ben giyoret"
the son of parents who were proselytes.
Others say that these names were pseudonyms, their name
was disguised to protect the authors from informers who would
have turned them over to the Romans. i t was customary in those
years to refer to converts and their descendants as Ben Bag Bag
and Ben Hei Hei.
()
307 VEDIBARTA BAM
2 1
Ben Bag Bag says: "Learn it and learn it [the Torah],
for everything is in it. Look deeply into it; grow old and
gray over it, and do not stir from it, for there is nothing
more edifying for you than it."
According to the first opinion, that he himself was once a

non-Jew and familiar with the knowledge of the nations, he was
eminently qualified to stress the greatness and uniqueness of
Torah, that it encompasses everything.

"Ben H e i H e i says 'Commensurate w i t h the
painstaking effort is the reward.' " (5:21)
QUESTiON: What insight is he adding? i t is already written
in the Torah, " I f you will follow my decrees" (Vayikra 26:3)
and Rashi writes that it means, "You will toil in Torah" then,
" i will provide your rains in their time."
ANSWER: The phrase "painstaking effort" does not just
refer to the effort and pain involved in fulfilling mitzvot, such as
putting on tefillin or reciting a blessing on the four species during
Sukkot, but it is referring to one's taking upon oneself a
voluntary increase in the performance of the mitzvah, which is
known as hiddur mitzvah. Examples would be spending additional
money for better quality tefillin, or spending money on a nicer
etrog, or going to the expense of building a house specifically to
be able to fulfill the mitzvah of making a ma'akeh fence on the
roof etc.
As a convert, he personally went through the pain of "taking
upon himself" Torah and mitzvot, which he was not obligated to
do. Thus, his message is that every Jew, even one who is not a
convert but was born a Jew, should also voluntarily accept upon
himself an enhancement in his observances, i.e. do more than he
is required for the basic fulfillment of the mitzvah. He may be
assured that Hashem appreciates this and acknowledges it with
special reward.
r
()
: :

"Commensurate w i t h the painstaking effort
is the r e w a r d . " (5:21)
QUESTION: What reward can one anticipate when there is
no effort?
ANSWER: This is illustrated with the following parable: A
king, wanting to beautify his chamber, enlisted four painters,
each to paint a mural on one of the walls. He gave them a month
to accomplish this task and told them that upon completion, he
would review the paintings and place a sack of gems in front of
each wall as a reward. The most beautiful would receive the
largest sack, and the others would receive smaller sacks in
descending order according to the worth of each painting.
Three of the painters worked diligently, while the fourth
wasted his time amusing himself. On the last night before the
deadline, when the three painters had each finished their work
and had gone home, the fourth arrived in the room. He placed a
large mirror on his wall so that it reflected the other three
paintings. i n the morning the king arrived, and after close
inspection of the finished art works, he placed sacks of gems in
front of the three painted murals and nothing in front of the
mirror. Shocked, the artist who placed the mirror exclaimed to
the king, "Where is my reward? My mirror is a composite,
merging together the other three paintings!"
The king responded, "indeed, you have received your reward.
Gaze in your mirror and you will see the reflection of the three
sacks of gems given to the other artists, who toiled with great
effort and sincerity while you have done nothing and have only
reflected their initiative."
The upshot is that for toil there is great reward, and you
cannot fool anyone, especially not Hashem.
()
309 VEDIBARTA BAM
Ben Hei Hei says: "Commensurate with the pains

taking effort is the reward."

"Commensurate w i t h the painstaking
effort is the r e w a r d . " (5:21)
QUESTION: Why doesn't he say "Agra lefum tza'ara" "the
reward is commensurate with the pain" which would
emphasize that there is reward for Torah and mitzvot?
ANSWER: In Aramaic the word "fum" also means "mouth"
(see Daniel 7:8). The Mishnah is teaching that one should be very
careful what he utters with his mouth, because "lefum"
through the mouth "tza'ara" much pain and suffering can
be caused and also [through the mouth] "agra" one can
acquire much reward. King Shlomo says, "Death and life are in
the power of the tongue" (Proverbs 18:21).
When one uses his mouth to speak lashon hara or cunning
remarks, he is causing "tza'ara" pain and suffering for himself
and for the person about whom he speaks. On the other hand,
when one uses his mouth to speak soothing words to a fellow
Jew or talk words of Torah, then he is reaping "agra" reward
from Hashem.
()
* * *
The Midrash relates that Rabbi Shimon ben Gamliel sent his
servant to the market and said, "Bring me the best thing you can
find." The servant came back with a tongue.
Another time, Rabbi Shimon ben Gamliel said to his servant,
"Go to the market and bring me the worst thing you can find."
Again, the servant returned with a tongue.
Rabbi Shimon ben Gamliel was startled and asked his
servant, "How is it that you brought me a tongue as the best
thing you could find, and again a tongue as the worst?" The
servant replied, "There is nothing better than a tongue that
speaks good and nothing worse than a tongue that speaks evil."
(:)
, :
, ,
, , &,
, , ,

"At thirteen [the obligation to observe]
the mitzvot." (5:22)
QUESTION: How do we know that when one becomes

thirteen he is obligated to perform mitzvot?
ANSWER: When Shechem the son of Chamor defiled Dinah,
the Torah (Bereishit 34:25) says that "vayikchu shnei benei Yaakov
Shimon veLevi achei Dinah ish charbo vayavo'u el ha'ir betach
vayahargu kol zachor" "two of Yaakov's sons, Shimon and Levi,
Dinah's brothers each man took his sword and they came upon
the city confidentially and killed every male."
When this episode took place, Shimon and Levi were
thirteen years old. The reference to them as "ish" is to teach that
at the age of thirteen, one becomes a full-fledged member of Klal
Yisrael who is obligated to observe all the mitzvot of the Torah.
( ,)
The Rosh in his Responsa (Klal 16a) writes that the age of
thirteen for Bar Mitzvah is not based on a Biblical source, but is
like all measurements, a Halachah LeMoshe MiSinai an
instruction given to Moshe when he was on Mt. Sinai.
* * *
The difference between the two views of Bar Mitzvah is

relevant to Noachides. At what age are they obligated to perform
their mitzvot? i f it is derived from the case of Shimon and Levi,
the number thirteen would apply to a Noachide. However, if it is
311 VEDIBARTA BAM
2 2
He used to say: "At five years of age, [one should
approach] the study of Scripture; at ten the study of
mishnah; at thirteen the mitzvot, at fifteen the study of
Gemara, at eighteen marriage; at twenty pursuit [of a
livelihood]; at thirty [one attains] full strength; at forty
understanding; at fifty [the potential to give] counsel;
considered an instruction which was given to Moshe, this would

not apply to a Noachide because, things which are learned
through Halachah LeMoshe MiSinai are only for israelites and not
Noachides. Therefore, as soon as the Noachide shows signs of
understanding and responsibility, he is obligated to perform his
mitzvot (Talmudic Encyclopedia, vol. 3, p. 361).
* * *
The fact that a source for Bar Mitzvah is derived from Shimon
and Levi imparts another very important lesson: As soon as one
becomes thirteen years of age, one is expected to have mesirat
nefesh sacrifice oneself to defend and protect the integrity
and sanctity of Klal Yisrael as well as every Jew.
( ,421 ,)

"At eighteen marriage." (5:22)
QUESTION: Where in the Torah is there a hint for this?
ANSWER: Regarding the Kohein Gadol the Torah (Vayikra

21:13) says, "Vehu ishah bivtuleha yikach" "He shall only marry
a woman in her virginity." The word "vehu" ( )is superfluous,
and since it has the numerical value of eighteen, it is an illusion
that the age of eighteen is a time for man to marry.
()
, ,
, ,
.
T T * T

"At ninety the body is stooped." (5:22)
QUESTION: Pirkei Avot are words of piety and instruction.

Of what relevance is a physical deformity in this study?
ANSWER: When Yitzchak met Rivkah for the first time, the
Torah says, "Yitzchak went out 'lasuach basadeh' to supplicate
in the field [towards evening]" (Bereishit 24:63). In fact, from this
description that Yitzchak prayed before nightfall, the Gemara
(Berachot 26b) derived that he instituted the Minchah prayer.
The mitzvah of studying Torah applies to every individual
regardless of his age. Nevertheless, as a person reaches the ripe
old age of ninety, his faculties normally weaken and it becomes
difficult for him to study Torah. Therefore the Mishnah says that
at this age his emphasis should be lasuach to supplicate and
pray to Hashem, i.e., daven and say tehillim.
( ,)

"At one hundred it is as i f he were dead and had
departed and ceased connection w i t h the
world." (5:22)
QUESTiON: Why such a derogatory description for one who

merited to reach the ripe old age of one hundred?
ANSWER: The expression, "departed and absent from the
world" also has a positive connotation. i t means the person has
risen above all worldly matters. His focus and concern are solely
spiritual.
313 VEDIBARTA BAM
at sixty old age; at seventy ripe old age; at eighty

[special] strength; at ninety [the body] is stooped; at one
hundred it is as if one were dead and had departed and
ceased connection with the world."
On the pasuk "For man cannot see me and live" (Shemot

33:20) the Sages say that during one's lifetime he cannot see
Hashem, but after death one sees Hashem (Sifri, Bamidbar 12:8).
When one reaches the age of one hundred, he is "ke'ilu meit"
"as i f he were dead" and merits to see G-dliness while his
soul is still clothed in a physical body a spiritual height which
others can attain only after death.
()
... ...
"At five years of age, [one should approach the
study of Scripture... Moshe received the T o r a h
from Sinai and passed it on..." (5:22-1:1)
QUESTION: According to the version of Rabbi Shneur

Zalman of Liadi, this is the concluding Mishnah of the fifth
chapter, (see Hadran al Misechat Avot, Biurim LePirkei Avot,
footnote #2). It is the final Mishnah of the tractate since the sixth
chapter contains only Bereitot and not Mishnayot. How can the
beginning and end of the tractate be linked together?
ANSWER: the name of the tractate is "Avot," which means
"fathers." The intention is to impress the father that the
perpetuation of Torah among the Jewish people is contingent on
the parents transmitting it to the generations that will follow.
To sum it all up, the Sages are teaching us that Moshe
received the Torah from Hashem and transmitted it to his
successor. i t was then handed down from one generation to the
next until the present day. To assure the perpetuation of Torah
every parent must teach Torah to his child, and it is imperative
to start from a very early age.
PIRKEI AVOTCHAPTER SIX 314
,
.
T T : :

"The Sages taught [this chapter] i n the
language of the Mishnah." (6:1)
QUESTION: What is "leshon haMishnah" "the language of
the Mishnah"?
ANSWER: The Torah consists of two parts: The Written and
the Oral. The Written Torah is the five books of Torah (Prophets
and Scriptures), in which are contained the six hundred and
thirteen mitzvot. Their meaning and application was transmitted
from generation to generation by word of mouth. When
suffering and oppression made oral transmission much more
difficult for the Jewish people, and forgetfulness became
apparent, the first part of the Oral Torah was written down. This
is the portion known as Mishnah.
Rabbi Yehudah HaNasi the Prince also known as Rab-
beinu Hakodesh Our Holy Teacher (Shabbat 118b), or simply
"Rebbe" (Jerusalem Talmud Sanhedrin 11:3), was a very wealthy
man (Avodah Zara 11a, Gittin 59a). He was leader of the Jewish
community after the destruction of the Beit Hamikdash. Seeing
that his peers were forgetting some precise details of Torah
interpretation and that arguments and disagreements were on
the rise between the scholars, he deemed it "the call of the hour"
to put things down in writing. To accomplish this, he summoned
the Sages of the generation. With his financial support and under
his tutelage, the Mishnah was compiled and authored by him
personally. The Mishnah, thus, is a brief synopsis of the details one
needs to know to properly fulfill the laws of the Written Torah.
315 VEDIBARTA BAM
CHAPTER SIX
1
The Sages taught [this chapter] in the language of the
Mishnah; blessed is He who chose them and their teaching.
Another compilation is the Beraita, which originally was oral,
and put into writing. "Beraita" means "outside," and it is a
collection of teaching of Sages which were taught outside of
Rebbe's Beit Midrash and later put into writing.
Pirkei Avot is a part of the Mishnah, and it consists of only five
chapters. The sixth chapter is not part of Mishnah, but Beraitot
which were added as an addendum to Pirkei Avot. i t is also known
as "Kinyan Torah" "The acquisition of Torah" and it
primarily discusses the praise of Torah study.
The appended sixth chapter, though it is Beraita and not Mish-
nah, was written in the language of Mishnah, i.e. in a brief and
concise style. i n addition, Mishnah is written in Hebrew and so is
the Beraita. Throughout the Gemara, a quotation from a Beraita is
always introduced by the Aramaic expression "Tanu Rabbanan"
"the Rabbis have learned or "Tanya" "we learned." The
introduction to the Beraitot in this chapter is "shanu chachamim"
"The Sages taught" in Lashon Kodesh Hebrew.
Since it is customary to study Pirkei Avot on the six Shabbatot
between Pesach and Shavu'ot, this chapter was appropriately added
on to be studied on the sixth Shabbat, which immediately pre
cedes Shavu'ot the festival which commemorates the giving of
the Torah.
( , ,)
The conclusion of the introduction to this chapter is, "Baruch

shebachar bahem ubeMishnatam" "Blessed is He Who chose them
and their teachings" which is a reference to Hashem. i t also
means, "Blessed is he i.e. the individual who chose them as his
teaching. He chose to emulate them the Sages and use their
teachings as a guide through life."
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"Rabbi Meir says: Whoever occupies himself w i t h the
study of T o r a h for its own sake merits many things." (6:1)
QUESTION: Why doesn't it say "kol halomeid" "whoever
studies Torah"?
ANSWER: In every business, there is a primary difference
between the employer and the employee. An employee is mainly
concerned with his own tasks, and he does not need to think
about the business during his off hours. Unlike the employer,
who thinks about his business unceasingly, he has little concern
for the business as a whole.
In Hebrew the word "eisek" means "business." Rebbe Meir
teaches that a person's approach to Torah should be similar to
an employer's attachment to his business. Even after he leaves
the Beit Midrash and is home eating or sleeping, Torah should
always be uppermost in his mind.

"It makes h i m fit to be a tzaddik." (6:1)
QUESTiON: instead of umachsharto it makes him fit it
should have said, ve'oseihu it makes him a tzaddik?
317 VEDIBARTA BAM
Rabbi Meir says: "Whoever occupies himself with

[the study of] Torah for its own sake merits many things;
furthermore, he is worthy that the whole world shall
have been created because of him. He is called friend,
beloved; he loves G-d, he loves the created beings; he
brings joy to G-d, he brings joy to the created beings.
[The Torah] garbs him with humility and fear [of G-d]; it
makes him fit to be a tzaddik, a Chassid, upright and
faithful; it keeps him far from sin and brings him near to
meritorious deeds.
"Others derive from him the benefit of counsel and
1
wisdom, insight and strength, as it is stated: 'Counsel
and wisdom are mine; I am understanding, strength is
mine.' [The Torah] bestows upon him royalty, authority,
and discerning judgment; the secrets of the Torah are
revealed to him, and he becomes like a fountain which
flows with ever-increasing strength, and like a never-
ceasing stream. He becomes modest, patient, and
forgiving of insult to himself; and [the Torah] makes him
great and exalts him above all things."
1. Proverbs 8:14.
ANSWER: The word "umachsharto" could be interpreted "it

kashers him," similar to the process of kashering a non-kosher
vessel with fire.
To be a tzaddik one must rid himself entirely of his yeitzer
hara evil inclination (see Tanya ch. 1). The Torah, which is
compared to fire, as Hashem said, "Behold My word is like fire
(Jeremiah 23:29), has the potential to "burn out" the evil
inclination in the person. Thus, through studying Torah
lishmah, a person accomplishes that umachsharto the Torah
kashers him i.e. it burns out the yeitzer hara, and the person
becomes a tzaddik.
()
PIRKEI AVOTCHAPTER SIX
318
,
:

" A Heavenly Voice goes forth." (6:2)
QUESTION: What kind of voice is a bat-kol?
ANSWER: A bat-kol is a voice which emanates from Heaven.
it is a form of communication which is somewhat below proph
ecy. After the death of the last prophets, a righteous person might
still receive Divine messages in the form of a bat-kol voice. How
ever, the initial voice emanating from Heaven was not heard, but
an echo of it, thus it is called "bat-kol" "daughter of a voice."
The reason it is called "bat-kol" "daughter of a voice"
and not "ben-kol" "son of a voice" is that a son can be as
strong as his father, but a female (daughter) is weaker. Since this
is not the original voice, but a weaker version of it, it is called
"bat-kol" "daughter of the voice."
( ,)
in some geography books it is written that naturalists claim

that also today there is a constant humming voice in the air
around Mount Sinai which sounds like an echo. When Hashem
descended upon Mount Sinai to give the Torah, the people heard
the voice of Hashem. Perhaps this noise present there today is a
"bat kol" a daughter of a voice i.e., a voice which was born
out of the powerful voice of Matan Torah. Its intention is to
remind the Jews of the Torah that was given there to K'lal Yisrael
and that it must be studied and kept up at all times.
()
* * *
incidentally, regarding the voice that issued from the mouth
of Hashem (see Shemot 20:15, Rashi) when He gave the Torah,
the Midrash (28:6) states that the voice was unique in that it had
no bat kol echo.
319 VEDIBARTA BAM
2
Rabbi Yehoshua ben Levi said: "Each and every day
a Heavenly Voice goes forth from Mount Chorev,
proclaiming and saying: 'Woe to the created beings
QUESTION: Usually, the stronger the voice, the stronger the

echo. Isn't the lack of echo from the voice of Hashem a sign of
weakness?
ANSWER: The distance the voice can travel depends on the
person's strength. When the voice reaches a wall, it rebounds,
producing an echo. The Midrash is implying that the voice of
Hashem was so powerful that it penetrated and permeated every
person and every physical part of the universe so that there was
no echo.
:

" E a c h and every day a Heavenly Voice goes forth from
Mount Chorev, proclaiming and saying, "Woe to the
people because of their affront to the T o r a h ! " (6:2)
QUESTION: Who hears this Heavenly Voice?

ANSWER: Mount Chorev is another name for Mount Sinai
(Shemot 3:1), where the Jewish people received the Torah and
became Hashem's chosen people. Whenever a Jew has an
awakening to enhance his observance of Torah and mitzvot or
become closer to yiddishkeit, it is through his neshamah, which
heard the call emanating from Sinai.
()

" E a c h and every day a Heavenly Voice goes
forth from Mount Choreb." (6:2)
QUESTION: Mount Choreb is another name for Mount Sinai
(Shemot 3:1), where the Jewish people received the Torah.
According to an opinion in Gemara (Shabbat 89b), its actual name
was M t . Sinai, but it is called Mount Choreb. Why for this
message is the name Choreb used instead of the actual name?
320
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ANSWER: The Gemara (ibid.) says that it acquired the name
Choreb because "churbah ruin descended upon it for the
idolators." This can be explained as follows:
When Rivkah was pregnant she was told that she was carrying
two regimes and one regime shall become strong from the other."
Rashi explains this with the pasuk " I will fill myself from the ruins"
(Ezekiel 26:2), which implies that Tyre, a city of the descendants of
Eisav, was not filled, but from the ruin of Jerusalem (Bereishit
25:23). Now, the Midrash Rabbah (65:20) relates that the heathens
asked Billaam whether he thinks that they can subjugate the Jews.
"Go around to their synagogues and schools," he replied, "and if
you find there children with voices uplifted (studying Torah) you
cannot subjugate them; if not, you can, for their ancestor assured
them: "The voice is the voice of Yaakov; and the hands are the hands
of Eisav": when the voice of Yaakov will go out in the Synagogues,
Eisav has no hands, his might is powerless against them."
Hence, the Torah we received in Sinai, is the source of our
security and through our Torah study the power of Eisav is in ruin.
However, when Torah is not studied, unfortunately, they are strong
and able to ruin us, G-d forbid.
Thus, the Beraita teaches that a voice emanates from Choreb,
saying, " I f you are asking Oh lahem labriyot why are we suffering
so bitterly from the nations of the world? The reason is that we
have affronted the Torah, and are not engaged in its study. Thus,
Mount Choreb from which their ruin was to come, is no longer the
source of ruin to them and due to our behavior they are mustering
strength to ruin us, G-d forbid.
321 VEDIBARTA BAM
because of [their] affront to the Torah!' For whoever

does not occupy himself with Torah is called censured, as
1
it is stated: '[Like] a golden ring in a swine's snout is a
beautiful woman who lacks discretion.'
2
And it is further stated: 'The Tablets were the work
of G-d, and the writing was the writing of G-d, charut
(engraved) on the Tablets.' Do not read charut but cheirut
(freedom), for there is no free man except one who
occupies himself with the study of Torah.
"And anyone who occupies himself with the study
3
of Torah becomes elevated, as it is stated: 'From
Mattanah [the gift] to Nachaliel [the heritage of G-d], and
from Nachaliel to Bamot [high places].' "
1. Proverbs 11:22. 2. Shemot 82:16. 3. Bamidbar 21:19.

"Woe to the people because of [their] affront
to the Torah." (6:2)
QUESTION: What is meant with "oi" "woe"?
ANSWER: The Gemara (Sanhedrin 102a) says, "Berit kerutah
lisefatayim" "Hashem made a covenant with the lips" i.e.
whatever is pronounced with the lips, even insincerely, comes to
pass. Therefore, a person must be careful not to utter bad things.
Due to this there are people who make a point of saying "not
good" instead of "bad."
Torah is good, as it says, " I have given you a good teaching"
(Proverbs 4:2). For observing it one will be rewarded with every
thing which is good. For transgressing it one will be punished
with the opposite of good. The word "tov" "good" has the
numerical value of seventeen. The word "oi" "woe" also
has the numerical value of seventeen. The Beraita, not wanting to
say, "Ra lahem laberiyot" " i t will be bad to the people" uses
the word "oi" "woe" to allude that something "woe" the
opposite of good will, G-d forbid, happen.
()
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"For there is no free man except one who occupies
himself w i t h the study of the T o r a h . " (6:2)
QUESTION: Why does one who occupies himself with
Torah achieve the status of "ben chorin" "free man"?
ANSWER: Previously (2:17) it was stated, "Im ein chachmah
ein yir'ah" " I f there is no wisdom there is no fear of Hashem,
and i f there is no fear of Hashem, there is no wisdom." This
seems to indicate that fear of Hashem and Torah are interwoven
and that an authentic Torah scholar also has fear of Hashem.
Where is there an allusion in Torah to their interdependency?
The Luchot Tablets were six handbreadths long, six
handbreadths wide, and six handbreadths tall (Bava Batra 14a).
6 x 6 x 6 = 216, which is also the numerical equivalent of the
word "yir'ah" (" )fear." This is a hint that the one who
acquires wisdom of Torah also acquires fear of Hashem.
King Shlomo says that Torah is "Ayelet ahavim veya'alat chein"
"A beloved hind inspiring favor" (Proverbs 5:19). Just as a
hind remains beloved to her mate, the Torah is most beloved by
those who study it (Rashi). The word "chein" (" )grace"
has the numerical value of fifty-eight, and when it is added to the
two hundred and sixteen, the total is two hundred and seventy-
four, which is also the numerical value of "chorin" "free."
323 VEDIBARTA BAM
3
He who learns from a colleague a single chapter, a
single Torah law, a single verse, a single statement, or
even a single letter, must show him honor.
For so we find concerning David, King of Israel, who
learned from Achitophel only two things, yet he called him
1
his teacher, his guide, his mentor, as it is stated: "You are a
man equal to me; you are my guide and my mentor."
Surely an obvious inference can be drawn: If David,
King of Israel, who learned from Achitophel only two
things, called him his teacher, his guide, his mentor, one
who learns from his peer a single chapter, a single Torah
law, a single verse, a single statement, or even a single
letter, how much more ought he to treat him with honor!
1. Psalms 55:14.
," ("My firstborn isHashem refers to every Je

," Shemot 4:22). Hence, the one who occupies himself withIsrael
" "fear of Hashem" andTorah, whic
" "grace" thus becomes a "ben chorin" a "son" who"chein
has acquired all that is alluded to in the word "chorin." ( )
, ... !
, ,
"He who learns from his fellowman a single chapter... must
show him honor. F o r so we find concerning David, K i n g of
I s r a e l , w h o learned from Achitophel two things alone, yet
he called h i m his teacher, his guide, his mentor." (6:3)
QUESTION: 1) The word "bilevad" "alone" seems
extra? 2) What two things did David learn from Achitophel?
ANSWER: Achitophel once saw David sitting and learning
Torah alone and rebuked him, saying that studying alone was im
proper and that it would not achieve the same as learning to
gether with another person. On another occasion, Achitophel saw
David going to shul "bekomah zekufah" "with an upright stature"
and admonished him, saying, "This is not the way for a Jew to
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walk to shul, for 'in the house of G-d we go with trepidation' "
(Psalms 55:15).
The Hebrew word for one learning Torah alone is "levad."
When one walks "bekomah zekufah" "in an upright stature"
at the moment he is forgetting that "ein od milevado" "there is
no one besides Hashem." Thus, Achitophel taught David two
things: "bilevad" "on the subject of levad" i.e. not to learn
Torah alone, and not to forget that G-d is alone in this world and
there is nothing besides Him.
( ,)

"David, K i n g of I s r a e l , who learned from
Achitophel only two things." (6:3)
QUESTION: The Gemara (Sukkah 53a) relates that when
King David excavated the shitin pits beneath the Altar the
waters of the deep came up and threatened to flood the world.
David asked, "Does anyone know if it is permitted to write the
Divine Name on a shard and cast it into the deep so that the
waters will calm down?" No one said anything in response.
Finally, Achitophel, David's mentor told him that it was
permitted.
Why isn't this counted as a third thing he learned from
Achitophel?
ANSWER: King David also knew that it was permissible to do
this in order to preserve the world. However, since his mentor
Achitophel was present, and it is forbidden to issue halachic
decision in the presence of one's teacher (Berachot 31b), he did not
rule it himself, but wanted to hear it from his mentor Achitophel.
()
325 VEDIBARTA BAM
2
And honor is due only for Torah, as it is stated:
3
"The wise shall inherit honor," [and it is stated]: "and
the perfect shall inherit good." A n d [true] good is only
4
Torah, as it is stated: " I have given you a good teaching;
do not forsake My Torah."
2. Proverbs 3:35. 3. Ibid., 28:10. 4. Ibid., 4:2.

"And honor is due only for T o r a h , as it is
stated: 'The wise shall inherit honor.' " (6:3)
QUESTION: Before Yaakov fled the house of Lavan, he
overheard his brothers-in-law saying, "And of that which was
our father's has he amassed all this kavod honor" (Bereishit
31:1). According to Rabbi Levi in Midrash Rabbah (73:9) the
"kavod" "honor" refers to Yaakov's wealth.
Does this contradict the principle that "the only honor is
Torah"?
ANSWER: A person's money is not an essential part of his
identity and being. However, the Torah knowledge one has
acquired perpetually elevates and refines the person himself.
indeed, frequently wealthy people receive honor, but it is only
ephemeral and transitory because it is not the person himself
who is being honored, but rather his money. Thus, true honor is
only the everlasting honor which one receives for studying Torah.
Wherever the Torah refers to honor, the word "kavod"
is spelled with a r. An exception to this is the "kavod" referred
to by Lavan's sons, which is written without a . This is so
because there it refers to Yaakov's money, and the honor
associated with money is lacking and incomplete.
( ,)

" A n d [true] good is only T o r a h . " (6:3)
QUESTION: Why is the giving of the Torah recorded in
Parshat Yitro?
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ANSWER: The Torah is referred to as the true "tov"

"good." The word "tov" has the numerical value of
seventeen. Counting from the first parshah of the Torah
(Bereishit), Yitro is the seventeenth parshah. Thus, it is
appropriate that the bestowal of the ultimate good should be the
subject of the seventeenth parshah.
, , ,
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"This is the way to acquire Torah: Eat bread with salt, drink
water in small measure, sleep on the ground, live a life of depri
vation, and toil in Torah. I f you do this, 'You shall be happy,
and it shall be well with you.' 'You shall be happy' in this world;
'and it shall be well with you' in the World to Come." (6:4)
QUESTION: According to this Mishnah, how can we justify
the modern dormitories and nourishing meals yeshivot provide
for students?
ANSWER: The words "tochal" "you shall eat" "tishteh"
"you shall drink" "tishan" "you shall sleep" and
"tichyeh" "you shall live" are written 'in the future tense.
The expressions uvaTorah atah ameil" "and toil in Torah" and
"im atah oseh kein" " i f you do this" are in the present tense.
Why does the Mishnah shift from future tense to present tense?
Students are entitled to the best accommodations while
studying Torah. However, in this section we are being taught
"darkah shel Torah" the way of acquiring Torah which
requires complete dedication and the absence of ulterior
motives. One should learn Torah "lishmah," which means not to
anticipate that through Torah he will have a source of livelihood
or a pleasurable life. He must resolve to learn diligently, even i f
327 VEDIBARTA BAM
4
This is the way [to acquire] Torah: Eat bread with
salt, drink water in small measure, sleep on the ground,
live a life of deprivation, and toil in the Torah. If you do
1
this, "you shall be happy, and it shall be well with you."
1. Psalms 128:2.
there is a possibility that in the future he will suffer poverty and

eat only bread and salt, drink water in small measure, sleep on
the ground, and live a life of deprivation.
The Torah is assuring us that if, nevertheless, a person toils
in the study of Torah and follows the prescribed approach, he
will ultimately be happy in this world and it shall be well with
him in the World to Come.
,
" I f you do this, y o u shall be happy." (6:4)
QUESTION: The words "Ve'im atah oseh kein" " I f you do
this" are superfluous?
ANSWER: The Beraita is not talking of people who are
poverty stricken and compelled to eat bread with salt because
every penny counts. i t is talking of affluent people who can easily
spend money for physical and material pursuits, but who
nevertheless suffice on very little materialistic enjoyments and
dedicate their interest and time to study Torah. i t therefore says,
"Ve'im atah oseh kein" " I f you do so" i.e. i f on your own
volition you choose such a way of life instead of living a
meaningless life of extravagance (though you can well afford i t ) ,
then "ashrecha" "you shall be happy."
Now, some people live stingily when they have guests so
that the poor guests should not be able to eat much food in their
homes. Since it is impolite to continue eating after the host
finishes his food, they serve plates nicely laden with food, and
very quickly push their plates away as a sign that they have
concluded, and the guests are compelled to politely do likewise,
though they have hardly had a chance to eat. Eventually, the
word gets out to all wayfarers that in these houses the poor
guests are denied a nourishing meal.
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Hence, to make it clear that this is not the way to acquire

Torah, the Beraita adds the words "Ve'im atah oseh kein" to
emphasize that " I f you do this" i.e. i f you limit your food
intake when you are eating alone, but not when you have poor
people at your table, then you are praiseworthy, and "ashrecha"
"you shall be happy." )
* * *
King Shlomo says, "A righteous person eats to satisfy his
soul, but the stomach of the wicked will always feel want"
(Proverbs 13:25). With this he meant that the righteous feel
satisfied with what they have, but the wicked always want more.
The verse can, however, also be interpreted as referring to the
difference between the way the righteous and the wicked
conduct themselves when they serve guests.
A righteous person usually limits his intake of food. He eats a
little and is satisfied. Nevertheless, when he has guests, he wants
them to eat their fill, so though he normally suffices with very
little, in their honor he continues eating though it is "lesova naf-
sho" he has reached his normal point of satiation. He does this
so that they should feel comfortable eating till they are satisfied.
The wicked person on the other hand, who normally eats
much food, tortures his own stomach and eats very little so that
the guests, too, will not be able to eat much. This way he will
save money while they remain hungry.

"You shall be happy, it shall be w e l l w i t h you,
you shall be happy i n t h i s world." (6:4)
QUESTION: What is the happiness one will enjoy in this
world from studying Torah in poverty?
329 VEDIBARTA BAM
"You shall be happy" in this world; "and it shall be well

with you" in the World to Come.
5
Do not seek greatness for yourself, and do not desire
honor; let your deeds exceed your learning. Do not yearn
for the table of kings, for your table is greater than theirs,
and your crown is greater than theirs; and your Employer
is trustworthy to pay you remuneration for your deeds.
ANSWER: It was taught previously (4:9), "Whoever fulfills

the Torah in poverty will ultimately fulfill it in wealth." Thus,
the one who studies Torah while limiting his food intake and
pleasurable activity is happy in this world since he will
ultimately be blessed with riches.

"Do not seek greatness for yourself." (6:5)
QUESTION: The word "le'atzmecha" "for yourself" is
superfluous?
ANSWER: The Torah scholar should not seek greatness for
himself, rather the honor he must seek is for the Torah he studied
and represents. By seeking greatness for Torah, people will know
that Torah must be held in high esteem and they may resolve to
study Torah and become Talmidei Chachamim. Although such
study is shelo lishmah not for the sake of performing the mitzvah
of Torah study, our Sages have said (Pesachim 50b) "A person
should always engage in the study of Torah and performance of
mitzvot even though it is not lishmah, because from learning Torah
and performing mitzvot not for its own sake (shelo lishmah), he will
eventually come to learn Torah lishmah for its own sake.
()

"Let your deeds exceed your learning." (6:5)
QUESTION: Our practice is to first put on the tefillin shel yad
the hand tefillin and then the tefillin shel rosh the head
tefillin. When we are ready to remove them, we first take off the
tefillin from the head and then the tefillin of the hand.
Why this order?
,
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T T: T : T : : T T : ~ T : : T "7
ANSWER: The hand represents action. One performs most

actions with the hand. The head is the seat of the intellect and
represents learning since one uses his head to learn. According
to our custom, a person wears the tefillin of the hand for a longer
period of time than the tefillin of the head. This alludes to the
Let your deeds exceed your learning."teaching of our Beraita,
()
-
" T o r a h is acquired [through] study." (6:6)
QUESTION: Why is it necessary to list this as one of the
forty-eight qualities necessary to acquire Torah. Isn't it self-
evident?
ANSWER: Based on the pasuk "My covenant [the Torah]...
shall not be withdrawn from your mouth, nor from the mouth of
your offspring, nor from the mouth of your offspring's offspring,
said Hashem from this moment and forever" (Isaiah 59:21), the
Gemara (Bava Metzia 85a) says that if someone is a Torah scholar,
and his son is a Torah scholar, and his son's son is a Torah
scholar, the Torah will not cease from his offspring forever.
Rabbi Yirmiya said, "Henceforth, Torah mechazeret al achsanya
shelah" "Torah naturally comes around to its home" place
of accommodation.
To dispel the erroneous interpretation that one need no
longer study since his predecessors were Torah scholars, the
Mishnah lists as the first and foremost prerequisite, "talmud"
"actual study." One must exert himself to personally learn Torah
and cannot rely on previous generations, as stated clearly above
(2:12): "Prepare yourself for the study of Torah, for it does not
come to you through inheritance."
331 VEDIBARTA BAM
6
Torah is greater than priesthood or royalty. For royalty
is acquired [together] with 30 tendencies, and the
priesthood with 24, but for one to acquire Torah, he must
have the following 48 tendencies: 1) study, 2) attentive
listening, 3) verbal articulation, 4) an understanding heart,
5) dread and awe, 6) humility, 7) joy, 8) purity,
The assurance mentioned in the Gemara means that to the

extent that one makes his own efforts, the Torah of his
forbearers will help him approach their level of scholarship.
The analogy of "Torah coming back to its achsanya place of
accommodation" is to allude that one can enter a place of
accommodation only i f he is permitted entry, but i f the door is
locked, he has to look elsewhere. When offspring give Torah a
place in their home i.e. study it they will benefit from their
predecessors' relationship with Torah.

"With purity." (6:6)
QUESTION: What is meant with "purity"?
ANSWER: According to the Torah, immersion in a mikveh is
primarily for someone who was defiled, e.g. a woman after
menstruation. Ezra instituted that one who experienced a
seminal emission should immerse in a mikveh (see Berachot 22b).
With the advent of Chassidut, ritual immersion in a mikveh before
morning prayer has become very popular for all men.
* * *
The famous Chassidic Rebbe Rabbi Shlomo Karliner once
said, "Mikveh (for men) is not a mitzvah, and atzvut ( )
sadness, melancholy is not an aveirah. However, atzvut can
cause the individual more harm than some of the most serious
aveirot, and mikveh can accomplish for the individual more than
some of the greatest mitzvot."
332
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The previous Lubavitcher Rebbe, Rabbi Yosef Yitzchak

Schneersohn, related that when he was in Vienna together with
his father, Rabbi Sholom DovBer, the fifth Lubavitcher Rebbe,
someone told them that once a great Torah scholar asked the
famous Chassidic Master Rabbi Meir of Premishlan if he could
help him solve a difficulty he had with a passage in the Rambam.
Rabbi Meir told him to see him the next day. On the morrow,
Rabbi Meir studied the Rambam together with the great scholar
and it was an enlightening experience. i n response to his
fascination as to how he was able to figure it out, Rabbi Meir
said to him, "When Meir goes to the mikveh, he passes through
the heaven, and he asked to be led through the heichal palace
of the Rambam and he taught me this subject."
()
333 VEDIBARTA BAM
9) serving the Sages, 10) close association with colleagues,

11) sharp discussion with students, 12) sobriety, 13)
[knowledge of] Scripture [and of] Mishnah, 14) a minimum
of business activity, 15) a minimum of preoccupation with
worldly matters, 16) a minimum of indulgence in [worldly]
pleasure, 17) a minimum of sleep, 18) a minimum of
conversation, 19) a minimum of laughter, 20) patience, 21) a
good heart, 22) faith in the Sages, 23) acceptance of
suffering, 24) knowing his place, 25) being happy with his
lot, 26) making a fence around his words, 27) remains
modest despite his achievements, 28) being loved [by
others], 29) loving G-d, 30) loving [His] created beings, 31)
loving the ways of righteousness, 32) loving justice, 33)
loving reproof, 34) keeping far from honor, 35) not being
arrogant while studying, 36) not taking pleasure in handing
down [halachic] decisions, 37) bearing the burden with his
fellow, 38) judging him favorably [giving him the benefit of
the doubt], 39) establishing him in [the path of] truth, 40)
establishing him in [the way of] peace, 41) deliberating in his
study, 42) asking and answering, 43) listening and adding [to
his acquired knowledge], 44) learning in order to teach, 45)
learning in order to practice, 46) increasing the wisdom of
his teacher, 47) properly understanding the intent of what he
learns, and 48) quoting a concept in the name of its author.

"Whoever says a thing in the name of its
author, brings redemption to the w o r l d . " (6:6)
QUESTION: The Gemara (Megillah 15a) derives this from the
pasuk "And Esther informed the king in Mordechai's name"
(Esther 2:22). Esther surely did the right thing by not taking
undue credit for herself, but how does this prove that there is
always a great reward for this?
334
, :
T T: . . . . . , T T
. : ,
ANSWER: The two attendants who plotted to poison the

king hid the poison, and it appeared again miraculously, as the
pasuk says, "The matter was investigated and it was found" (ibid.
2:23, Yalkut Shimoni). So while it was indeed nice for her to give
all the credit to Mordechai, superficially, she was at the same
time putting him in great jeopardy, because in the event that the
plot would not have been proven and they would have been
vindicated, Mordechai could have been punished severely for
falsely accusing them, and the venom of the anti-Semites would
have been directed against the Jewish people. Hence, it would
have been more wise for her not to convey the information in the
name of Mordechai, but merely to say " i have heard a
rumor...and I advise you my dear king to have it investigated."
From the fact that she revealed that it was Mordechai who
gave her the information, it is evident that she knew that for
relating something in the name of the author, there is great
benefit to the entire world. i t was thus impossible for harm to
befall the author through her righteous act, which could only
have positive consequences.
( ,)
* * *
Why is it very common when a derashah sermon is
being delivered that the speaker concludes with the prayer for a
speedy redemption and the coming of Mashiach?
Many speakers are not original in their thought and commit
plagiarism. This troubles their conscience because they know
that by not revealing the name of the one who originated the
thought they are conveying they are holding up the redemption
and extending the galut exile. Thus, they conclude with a
prayer that Hashem bring the redemption through Mashiach.
()
335 VEDIBARTA BAM
Indeed, we have learned: Whoever quotes a concept in

the name of its author brings redemption to the world, as it
1
is stated: "And Esther told the king in the name of
Mordechai."
1. Esther 2:22.
, : ,
, ,
"And saying a thing in the name of its author.
Indeed you have learned: Whoever says a thing
i n the name of its author brings redemption to
the w o r l d , as it is stated, ' A n d E s t h e r told the
king in the name of Mordechai.' " (6:6)
QUESTION: According to halachah (Orach Chaim, Magen
Avraham 156:2), one who does not give credit to an author is
committing a transgression. According to the Noda Biyehudah
(II Orach Chaim 20), such a person violates, "Al tigzal dal ki dal
hu" "Do not rob the destitute because he is destitute"
(Proverbs 22:22) so what is the innovation of the Beraita?
ANSWER: Based on the pasuk "Do not rob the destitute" one
might think that the violation of not giving credit to the author
applies only when he is aware of it and not happy about it. if,
however, one knows that the author does not mind, then there is
no violation.
Therefore the Beraita emphasizes "shekol ha'omer" "whoever
says" to imply that even i f one knows that the author does
not mind, it is a good attribute nevertheless to give credit to the
author. The proof for this is from Esther. She knew that
Mordechai would not mind i f she did not give him credit, and
moreover, he would have wanted her to take the credit so that
she would find more favor with Achashveirosh. Nevertheless,
she gave credit to Mordechai and merited to bring a redemption
to the Jews through this.
()
,
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"Great is T o r a h , for it gives life
to those who practice it." (6:7)
QUESTION: Torah is something which is studied, and
mitzvot are things which are done (practiced). Since the Beraita is
talking of Torah, it should have said "lelomedehah" " [ i t gives
life] to those who study it"?
ANSWER: The Beraita specifically describes the reward due
to individuals who perform mitzvot as a result of their Torah
study, but not that which is due for Torah study alone. This is to
emphasize that the purpose of Torah study is to eventually
perform the mitzvot in accordance with Hashem's will. A person
who studies Torah without intending to practice what he learns,
however, is not deemed to be living a worthwhile life (see
Jerusalem Talmud, Shabbat 1:2).
()
* * *
Alternatively, King David says, "Praised is the man who
beTorat Hashem cheftzo, ubeTorato yehegeh yoman valaylah" "His
desire is in the Torah of Hashem, and in his Torah he meditates
day and night" (Psalms 1:2). The Gemara (Avodah Zarah 19a) asks
337 VEDIBARTA BAM
7
Great is the Torah, for it gives life to those who practice
it, both in this world and in the World to Come, as it is
1
stated: "For they [the teachings of the Torah] are life to the
one who finds them, and a healing to all his flesh." And it
2
says: "It shall be a remedy to your body and marrow to your
3
bones." And it is stated: "It is a Tree of Life to those who
hold fast to it, and those who support it are fortunate."
4
And it [also] says: "They are a garland of grace for
5
your head and a necklace for your neck;" and also: "It will
give to your head a garland of grace; a crown of glory will it
6
bestow on you;" and further: "Indeed, through me [the
Torah] your days shall be increased, and years of life shall be
7
added to you;" and again: "Long life is at its right, riches
8
and honor at its left," and also: "Length of days, years of
life, and peace shall they add to you."
1. Proverbs 4:22. 2. Ibid. 3:8. 3. Ibid. 3:18. 4. Ibid. 1:9. 5. Ibid. 4:9. 6. Ibid. 9:11. 7. Ibid. 3:16
8. Ibid. 3:2.
whether there is a contradiction here. First he calls it, "Torat

Hashem" "Hashem's Torah" and then he says "ubeTorato"
"in his, i.e. man's, Torah"? The Gemara answers that there is no
contradiction. Before the person toils to understand Torah, it is
Hashem's Torah, but after the student diligently and assiduously
studies Torah and toils to understand it, the Torah is considered
as his possession and is called "Torato" "his Torah."
The Beraita is teaching that Torah gives life to those who
"osehah" "make it their Torah" through their studying and
meditating on it day and night.
()
Alternatively, the Tribe of Zevulun engaged in commerce and

provided food for the Tribe of Yissachar while they engaged in
the study of Torah. In exchange, the Tribe of Zevulun shared in
the merit of the Torah studied by the Tribe of Yissachar. From
this originated the popular Yissachar-Zevulun partnership to this
day.

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The word "osehah" can mean "those who work for i t " or
"those who make it," i.e. people who are engaged in working to
earn money which they use to support Torah study. Thus, they
are "working" for Torah and "make" possible the continuity of
Torah study.
Thus, the message of the Beraita is that Torah gives life in this
world and in the World to Come, not only to those who study it,
but also to those who "work" for it and "make" its study possible.
Hence, most appropriately a pasuk quoted as a proof is "It is a
Tree of Life to those who hold fast to it and those who support it
are fortunate."
( . .)

"Grandchildren are the c r o w n of the aged, and
the glory of children are their fathers." (6:8)
QUESTiON: To prove that "banim" "children" are
pleasing for the righteous it is sufficient to just state the first
part of the pasuk, "Grandchildren are the crown of the aged."
Why is it necessary to also quote the conclusion of the pasuk,
"The glory of children are their fathers"?
339 VEDIBARTA BAM
8
Rabbi Shimon ben Yehudah says in the name of Rabbi
Shimon ben Yochai: "Beauty, strength, wealth, honor,
wisdom, old age, hoary age, and children are pleasing for the
1
righteous and pleasing for the world, as it is stated: 'Ripe
old age is a crown of glory; it is to be found in the path of
2
righteousness;' and it says: 'The glory of young men is their
strength, and the beauty of the elderly is the hoary age.' And
3
it [also] says: 'Grandchildren are the crown of the aged, and
4
the glory of children are their fathers;' and also: 'The moon
shall be abashed and the sun put to shame when G-d of
hosts will reign on Mount Zion and in Jerusalem, and honor
shall be before His elders.' "
Rabbi Shimon ben Menasya says: "These seven qualities
which the Sages enumerated [as pleasing for] the righteous
1. Ibid. 16:31. 2. Ibid. 20:29. 3. Ibid. 17:6. 4. Isaiah 24:23.
ANSWER: Not always are the grandchildren the crown of

the aged. Unfortunately, there are grandparents who are very
disappointed with their grandchildren's alienation from Torah
and mitzvot. For instance, how sad is it to grandparents when
they know that they cannot eat at their grandchild's home
because it is not kosher.
Thus, the Beraita is teaching that when "tiferet banim avotom"
"the glory of the children is their parents" i.e. they are proud
of their parents who are strictly observant Jews and all their en
deavors are to emulate them, only then is "ateret zekeinim b'nei
banim" "the grandchildren are the crown of the aged." To the
grandparents who merited to live to see this nachas, the grandchil
dren are a crown which they love and cherish immensely.
()
* * *
Why, when we wish a person "nachas" from his children and
grandchildren, do we emphasize Yiddishe or Chassidishe nachas?
Eisav had a grandchild named "Nachas" (Bereishit 36:13).

Therefore, when wishing someone "nachas," we accentuate that
we are not referring, G-d forbid, to the type of Nachas Eisav had.
We are referring to real "nachas," the kind which is derived from
children and grandchildren who grow up in a Yiddish and
Chassidish way.
()

" A l l of them were realized in 'Rebbe' [Rabbi
Yehudah HaNasi] and i n his sons." (6:8)
QUESTION: Surely there were righteous men before Rebbe
who possessed these virtues. Why was he singled out, and why
the mention of "banav" "his sons"?
ANSWER: Rabbi Shimon ben Menasya specifically mentions
his contemporaries, Rebbe and his sons, and not any of his great
predecessors to emphasizes that the manifestation of these traits
could be realized in any and every generation.
Moreover, the mention of Rebbe's sons also highlights how
the teachings of the Beraita can relate to individuals in later
generations. Since one's students are also referred to as one's
children (Devarim 6:7, Rashi), by studying Rebbe's work the
Mishnah which he compiled and observing Torah in
accordance with the teachings of the Oral Torah, each of us can
become one of Rebbe's "children" and acquire the virtues
mentioned in this teaching.
()

" A l l of them were realized in 'Rebbe' [Rabbi
Yehudah HaNasi] and i n his sons." (6:8)
QUESTION: He was known as "Rabbi Yehudah HaNasi"

"Rabbi Yehudah the Prince" (2:2), also "Rabbeinu Hakadosh"
341 VEDIBARTA BAM
were all realized in Rebbe [Rabbi Yehudah HaNasi] and in

his sons."
"Our Holy Teacher" and also "Rebbe" (Jerusalem Talmud,

Sanhedrin 11:3). Why here when mentioning all the qualities he
attained, is he just called "Rebbe"?
ANSWER: He was called "Rabbi Yehudah HaNasi," since he
was the leader of his generation. The title "Rabbeinu Hakadosh"
emphasizes his lack of interest in worldly and mundane matters
regardless of his vast wealth. The Gemara (Shabbat 118b) relates
that prior to departing from this world, he stretched his ten
fingers towards heaven and said "Master of the universe, let it be
known before You that at no time in my life did i take advantage
of the pleasures of this world by as much as my little finger."
Perhaps his greatest contribution and claim to fame was his
being Rebbe a revered teacher of K'lal Yisrael. Through
compiling and editing the Mishnah, which is so widely studied,
he became the teacher of Torah to posterity. i t is specifically this
that merited him all the mentioned qualities. Accordingly,
"ubanav" "his sons" are the countless children he acquired
over the generations through teaching them Torah. When they
will continue on in his footsteps as rebbes teachers of K'lal
Yisrael, they too will merit the enumerated qualities.
* * *
A story is told that a wise king once decided that he would
set aside a day to give honor to the greatest of his subjects. On
the specified day, people from all walks of life gathered in the
palace garden. Amid the cheers of his subjects, the king sat down
on his throne and instructed the various groups of citizens to
present their candidates.
First to be presented was a man of immense wealth. i t was told
that he gave much of his wealth to the less fortunate. A doctor
was then presented with the words that he was a faithful servant
to all in need. A famous lawyer was introduced with the words
that he was a fair judge and was famous for his wise decisions.
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Finally, an old, poorly dressed lady was led to the front.

Looking into her eyes one could see love, loyalty, and
?" demanded the king. "This, Ounderstanding. "Who is
king," was the immediate answer, "is their teacher."
Amid the applause of the throng, the king descended from
his throne to proclaim her the greatest of them all.
, , :
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"He said to me, 'Rabbi, i f you w o u l d be willing to live
w i t h us in our place, I w o u l d give you a million golden
dinars, precious stones and pearls.' I replied, ' E v e n i f
you were to give me a l l the silver and gold, precious
stones and pearls in the world, I would d w e l l
nowhere but in a place of T o r a h . ' " (6:9)
QUESTION: Why didn't Rabbi Yosei want to move away
from the citadel of Torah learning to help a distant Jewish
community?
ANSWER: The person offered Rabbi Yosei, " I will give you a
million golden dinars in addition to precious stones and pearls."
Rabbi Yosei listened carefully to his words and wondered, "Why
does he say ' I will give you' and not the community? It is not the
individual that pays the Rabbi but the community? Moreover, no
community in the world pays a Rabbi such a phenomenal salary.
Why couldn't they get a Rabbi for much less? Obviously, this
person is looking for someone to be his Rabbi, free him of his
343 VEDIBARTA BAM
9
Rabbi Yosei ben Kisma said: "Once I was walking on
the road when a certain man met me. He greeted me,
'Shalom,' and I returned his greeting, 'Shalom.'
"He said to me, 'Rabbi, from what place are you?'
"I said to him, 'I am from a great city of scholars and
Sages.'
"He said to me, 'Rabbi, if you would be willing to
live with us in our place, I would give you a million
golden dinars, precious stones and pearls.'
"I replied, 'Even if you were to give me all the silver
and gold, precious stones, and pearls in the world, I
would dwell nowhere but in a place of Torah.' "
obligation to Torah and mitzvot, and certify everything he is

doing as 'kosher,' and for such a sort of person he was ready to
pay an enormous sum of money. To such a desire Rabbi Yosei
ben Kisma responded, " I would rather live in poverty in a place
of Torah study than sell myself for money."
* * *
A very modern rabbi once asked Rav Nosson z"l Adler, the
teacher of the Chatam Sofer, "Why is it that in our congregations
our rabbis are paid very handsomely and your rabbis, who claim
to be the real rabbis, are compensated so little by their
communities?" Rav Adler wisely responded, "It is popular
knowledge that people pay much more for a piece of art than for
the true original thing from which it was copied."

" I would dwell nowhere but in a place of T o r a h . " (6:9)
QUESTION: How could the venerable Sage be so selfish and
against outreach?
ANSWER: According to Seder Hadorot, in addition to the
famous city Rome, Capital of Italy, there was also a Roman city
in Eretz Yisrael known as Romi. It was also named "Caesarea"
after the Roman Emperors, popularly titled "Ceaser." They and
many Roman nobles had residences there and would come to
enjoy the good air.
344
:
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,
,
, : ,
One of his proofs for this theory is from the Gemara (Megillah
6a) which says that Ekron, a city within the boundaries of Eretz
Yisrael is the city known as Caesarea, and it was a metropolis of
kings. Some say that kings were raised there and others say that
kings were appointed from there.
This also explains the enigma how Rebbe (Rabbi Yehudah
HaNasi) was raised together with the Roman Emporer
Antoninus (Avodah Zarah 10b, Tosafot) and they were extremely
close friends (ibid. 11a) though they supposedly lived far apart
and separated by the ocean? Since the Antoninus family also had
a residence in Caesarea and Rebbe's family lived in nearby
Tzippori, they became acquainted to the extent that Rebbe's
mother nursed Antoninus and in later years there was an
underground tunnel between their home and he would come
regularly to study Torah with Rebbe (ibid. 10b, Rashi).
Hence, while Rabbi Yosi originally lived in a large city of
Torah scholars, he was offered to become the Rabbi of Caesarea
and indeed accepted. However, the dialogue between him and
the one who offered him the position was the following.
Rome of Israel (Caesarea) was an extremely wealthy com
munity. It was inhabited with many prominent gentile dignitaries
and also some affluent modern and somewhat alienated Jews. Not
wanting to change the equilibrium that existed in the community
between the gentiles and their Jewish neighbors, the Jews
maintained very little active Yiddishkeit there. Thus, they sought to
spend money on a prestigious Rabbi who would impress everyone,
be ameniable and accepted by all, and not make any religious
demands. They wanted someone who would not make any
Yeshivoth or other Torah-oriented institutions that would interfere
with there secular lifestyle. They tried to impress their prospective
Rabbis that "When in Rome, do as the Romans do."
345 VEDIBARTA BAM
And so it is written in the Book of Tehillim by David,

1
King of Israel: "The Torah of Your mouth is more
precious to me than thousands of gold and silver
[pieces]." Furthermore, at a time of a man's passing from
this world, neither silver nor gold nor precious stones
nor pearls accompany him, but only Torah [knowledge]
2
and good deeds, as it is stated: "When you walk, it [the
1. Psalms 119:72. 2. Proverbs 6:22. V . Rashi, loc. cit.
Rabbi Yosi rose to the challenge and indeed accepted the

position. He told the man that he was not at all impressed by his
material wealth, but rather concerned about their spiritual
poverty which evidenced that Jewish continuity was not their
agenda. He would dwell only in a place where a Torah
atmosphere prevailed and that was his goal for their city. His
message proclaimed to the congregants, "As much as you
treasure your riches, and are concerned about your neighbors"
impressions, know that Torah is the precious inheritance of each
Jew, and more meaningful than anything in the world."
Ultimately, he succeeded in making Caesarea a makom Torah
a citadel of learning and won the respect and admiration of the
dignitaries and residents of the city. When he passed away, high
Roman officials attended the funeral and eulogized him (Avodah
Zarah 17a), and he was buried in the nearby city of Meron.
()

" I f you would be willing to live w i t h us in our place...." (6:9)
QUESTION: Why was Rabbi Yosei so cold to his generous
offer?
ANSWER: Rabbi Yosei listened very carefully to his words
and immediately realized a redundancy. Since he said "imanu"
"with us" he did not have to say "bimekomeinu" "in our
place." Obviously, living with them meant living in their place.
Rabbi Yosei therefore understood that the man wanted two
things from him: Firstly, to live in his city, and secondly,
"bimekomeinu" "in our place" i.e. "You do all the mitzvot in
place of us. We will live a life free of Torah and mitzvot, and your
,* . ,
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: . ,
.
T :
observance will be in place of ours. We will be yotzei fulfill our

obligations with your study and observance of mitzvot."
To this he responded immediately, "There is no such thing.
Everyone must do his own mitzvot. One cannot buy someone
with money, regardless of the amount, to keep Shabbat for him
or put on tefillin on his behalf, etc. Each and every Jew, rich or
poor, must personally be a Torah-observant Jew."

" E v e n i f you were to give me a l l the silver and gold,
precious stones and pearls i n the world, I w o u l d d w e l l
nowhere but i n a place of T o r a h . " (6:9)
QUESTION: Bilaam told Balak's messengers who came to
invite him to come to curse the Jews that "Even if Balak gives me
his house full of silver and gold, i cannot transgress the word of
Hashem" (Bamidbar 22:18). Rashi comments that from his words
it is obvious that he was greedy.
Why isn't the same conclusion drawn that Rabbi Yosei ben
Kisma was greedy?
ANSWER: Balak never offered to pay Bilaam for his services.
He only said to him, " I shall honor you greatly" (ibid. 22:17).
Even though there had been no talk of money, Bilaam referred to
a large and specific quantity, so his excessive greed is evident.
On the other hand, Rabbi Yosei ben Kisma was offered a
million gold pieces, plus precious stones and pearls. To this he
replied, "Even if you were to give me all the silver and precious
stones in the world, I would dwell nowhere but in a place of
Torah." This demonstrates his exceptional dedication and love
for Torah and is not a sign of greed in any way. , )
* * * ( '
Alternatively, Bilaam said to the servants of Balak, "Even if Balak

gives me his house full of silver and gold, I cannot transgress the
347 VEDIBARTA BAM
Torah] shall guide you; when you lie down, it shall watch
over you; and when you awake, it shall speak for you."
[This can be interpreted:] "When you walk, it shall
guide you" in this world; "when you lie down, it shall watch
over you" in the grave; "and when you awake, it shall speak
for you" in the World to Come.
3
And it [also] says: "Mine is the silver, and Mine is the
gold, says G-d of hosts."
3. Chaggai 2:8.
word of Hashem" (Bamidbar 22:18). Thus, he indicated that he

would gladly take the money, but that he had a problem with
Hashem. He was forced to listen to Him, and he was not sure
whether He would be happy i f he took money to curse the
Jewish people. Hence, his greed for money was obvious.
Rabbi Yosei ben Kisma was offered a large sum of money
and flatly refused it on his own. He clearly stated, "Money is of no
consideration to me, and it will not sway me to go against my
principles."

...
"Furthermore, at the time of a man's passing from
this w o r l d , neither silver nor gold ... accompany him,
but only T o r a h knowledge and good deeds." (6:9)
QUESTION: How does this emphasize the that one's striving
shall be only for Torah knowledge and not material riches?
ANSWER: Usually, friends find it difficult to part from each
other. The stronger the friendship the more difficult is the
departure. The most difficult is to part with a friend who risked
his life for you.
To acquire riches, people often struggle day and night to the
extent that they even risk their lives to obtain the dollar. One
would imagine that the wealth for whom one struggled endlessly
would be man's best friend. Nevertheless, when man passes on,
the wealth feels no loss, it does not shed a tear and does not even
bother to accompany his "best friend" who literally gave his life
for him. The reason is that he considers the person a fool, and other

,
. , . , :
. , . .
other fools are born every minute. Thus, why should he mourn
the loss of "a friend" when he is confident that he will find many
more "friends" who will risk their life for him the dollar.
On the other hand, Torah studiers are a very small
minority. When one passes on, Torah cries bitterly over the
loss of a dear friend, and knows that it will not be easy to find
another friend quickly. Therefore, Torah finds it excessively
difficult to part with its "good friend" and accompanies him all
the way when he leaves.
Rabbi Yosi ben Kisma's message is that Torah is a real
friend and wealth is not. It is wise for a person to strive only to
acquire true good friends Torah and good deeds.

"Five possessions did the Holy One blessed be
He make H i s very o w n i n H i s world." (6:10)
QUESTION: To acquire something a kinyan act of
acquisition must be made. Since everything is Hashem's, how
does the concept of kinyan acquisition apply to Hashem?
Also, why does it say for each of the five possessions that it is
kinyan echad one possession and not kinyan sheini the second
possession, kinyan shelishi the third possession etc.?
ANSWER: Indeed, everything belongs to Hashem and He
does not have to make a kinyan to acquire something. However,
making an effort to acquire something, especially if much money
is spent for it, is a way of showing how much one values it. The
Beraita uses the term "kinyan," not in the literal sense, but
symbolically, to indicate that these are the five most cherished
and valued treasures Hashem has in the world.
Each of these are equally cherished by Hashem, and
therefore, each is referred to as "kinyan echad" "one
possession" and not "the first possession, the second
possession," etc.
349 VEDIBARTA BAM
1 0
Five possessions did the Holy One, blessed be He, make
His very own in His world. The Torah is one possession;
heaven and earth are one possession; Avraham is one posses
sion; the nation Israel is one possession; the Beit Hamikdash is
one possession.
This can be illustrated with the following story.

A father who was seeking a chatan for his daughter
approached a Rosh Yeshivah to recommend one of his students.
The Rosh Yeshivah invited him to come to the Beth Midrash and
point out to him the student who impresses him most. When
the father picked a student the Rosh Yeshivah smilingly said, "You
have a good eye, the student you selected happens to be my ben
yachid only son.
After they met and things did not work out, the father
returned asking the Rosh Yeshivah to recommend another student.
Again the Rosh Yeshivah invited him to the Beth Midrash and he
selected another student. The Rosh Yeshivah complimented the
father on his selection saying, "you picked a wonderful boy, by
the way he is my ben yachid only son." In amazement the father
asked how can two students be your ben yachid only son?
The Rosh Yeshivah replied with a chuckle in his eyes, " I love
every student of my yeshivah and cherish him as though he were
a ben yachid my only son.
Hashem too, cherishes each of these five possessions as
though it would be His one and only most significant possessions.
! . ! , . ! ,
"The T o r a h is one possession; .heaven and earth are
one possession; A v r a h a m is one possession;" (6:10)
QUESTION: Hashem gave the Jews Torah 2448 years after
He created heavens and earth and 500 years after Avraham was
born. Shouldn't Torah be listed third?
ANSWER: Torah, the first possession, preceded the creation
of the world by two thousand years (Midrash Schochar Tov 90:4).
In fact, it was the blueprint, so to speak, which He used to create
the world (Zohar, Shemot 161:b). Then came the actual creation
of heavens and earth. This was followed by Avraham, who was
the first Jew, for whose sake the world was created. On the pasuk
, : ,
: , .
,
, : ,
: , . ,
, :
, : , .
, : .
: , , .
: . ,
. ,
"These are the products of the heavens and the earth behibaram
when they were created" (Bereishit 2:4) the Midrash (see Rabbeinu
Bachya) says, "Read not 'behibaram' ( )- 'when they were
created' but 'be'Avraham' ( )- 'for the sake of Avraham'
Hashem created the world." It was Avraham who achieved
Hashem's purpose for the universe. Until him humanity failed to
realize the existence of Hashem, and he was the first to propagate
this knowledge and make humanity recognize it as well.
Through him the Jewish people ultimately developed. Then
the Beit Hamikdash was built, which was His abode in this world.
Until the present day we have in our midst the Kotel Ma'aravi
Western Wall, and the Midrash Rabbah (Shemot 2:2) says, "Never
did the Shechinah His Divine Presence move away from the
Western Wall."
,... ,
,
F r o m where do we k n o w this concerning heaven and earth?
Since it is written: "Thus says G-d: 'The heaven is My throne,
and the earth is My footstool'... A n d it [also] says: "How
manifold are Y o u r w o r k s , O G-d! Y o u have made them all
w i t h wisdom; the earth is full of Y o u r possessions." (6:10)
QUESTION: Why isn't the first pasuk sufficient proof that
heavens and earth are His kinyan possession?
351 VEDIBARTA BAM
From where do we know this concerning the Torah?

Since it is written: "G-d made me [the Torah] His possession
1
prior to Creation, before His works in time of yore."
From where do we know this concerning heaven and
2
earth? Since it is written, "Thus says G-d: 'The heaven is My
throne, and the earth is My footstool; what house [then] can
you build for Me and where is the place of My rest?' " And it
3
[also] says, "How manifold are Your works, O G-d! You have
made them all with wisdom; the earth is full of Your posses
sions."
From where do we know this concerning Avraham?
4
Since it is written, "And he blessed him and said: 'Blessed be
Avraham by G-d Most High, possessor of heaven and earth.' "
From where do we know this concerning the people
5
Israel? Since it is written, "Until Your people pass over, O
G-d, until this people You have acquired pass over," and it
6
[also] says, "To the holy people who are in the land, and the
noble ones in them, is all My desire."
From where do we know this concerning the Beit Hamik-
7
dash? Since it is written, "The place which You, O G-d, have
made for Your abode; the Sanctuary which Your hands, O G-d,
8
have established," and it [also] says, "And He brought them
to the place of His holiness, the mountain which His right
hand has acquired."
1. Proverbs 8:22. 2. Isaiah 66:1. 3. Psalms 104:24. 4. Bereishit 14:19. 5. Shemot 15:126. 6. Psalms
16:3. 7. Shemot 15:17. 8. Psalms 78:54.
ANSWER: A throne is the supreme symbol of royalty, as

Paroah said to Yosef, "Only by the throne shall I outrank you"
(Bereishit 41:40). Since Hashem chose heaven as His throne, it is
obvious that heaven is indeed a cherished possession of His.
However, it is not sufficient proof that the same also applies to
earth, since a footstool is insignificant and perhaps superfluous.
Thefore, the second pasuk is needed to prove that the earth is
also His kinyan possession.
However, it may be asked, the pasuk does not refer to earth
specifically as His kinyan: rather it asserts that all His doings were
,
, : ,
.
made with His infinite wisdom, as it says, "the earth is full of

Your possessions" (in plural)?
Had the word kinyanecha meant "Your possessions in
plural, it would have been written with a yud after each nun .
Since there is no yud between the nun and final chaf, ( )it is
singular and not plural. The pasuk is thus saying that all Your
works, fill the earth which is kinyanecha Your possession.
()
. / : ,
. , :
F r o m where do we k n o w this concerning the people Israel?
Since it is w r i t t e n : " U n t i l Y o u r people pass over, O G - d ,
u n t i l this people Y o u have acquired pass over," and it
[also] says: "To the holy people who are in the land, and
the noble ones i n them, is a l l My desire." (6:10)
QUESTION: What is lacking in the first proof that
necessitates the second pasuk?
ANSWER: To dispel the notion that Jews are His kinyan
possession only when conducting themselves as amcha
Your people i.e. observing Torah and mitzvot, the second pasuk
is brought in to state that we are His possession not because of
our righteousness, but because of our holy fathers (Avraham,
Yitzchak and Yaakov) who are now buried in the earth. Due to
the desire He had in them, we too are His possessions,
regardless of our status. (This is also evident in Torah (Devarim
10:15): "Only your forefathers did Hashem cherish to love them,
and He chose their offsprings you after them.)
, ,
! , ,
" A l l that the H o l y One, blessed be H e , created in H i s
w o r l d , He created solely for H i s glory, as it is stated, ' A l l
that is called by M y name, indeed, it is for My glory that
I have created it, formed it, and made it.' " (6:11)
QUESTION: Why does the pasuk use multiple terms to
describe Hashem's creation of the world?
353 VEDIBARTA BAM
1 1
All that the Holy One, blessed be He, created in His world,
1
He created solely for His glory, as it is stated: "All that is called
by My Name indeed, it is for My glory that I have created it,
formed it, and made it;"
1. Isaiah 43:7.
ANSWER: In order for Hashem who is Ein Sof infinite to

create this world, a process known as tzimtzum concealment and
occultation was necessary. Through a process of gradual descent
and a downward gradation by means of various contractions
(tzimtzumim) the created entities can receive their life and existence
from Hashem, without losing their identity (Tanya ch. 21).
During this process four spiritual worlds were created, each
one lower than the other, and ultimately the physical world came
into existence.
They are known as
1) Atzilut The World of Emanation. The term is derived
from the root "eitzel" "near" i.e. nearest to the source of
creation, hence still in a state of infinity.
2) Beri'ah The World of Creation.
3) Yetzirah The World of Formation.
4) Asiyah The World of Action the final stage in the
creative process.
The pasuk quoted in this Beraita mentions the three lower
worlds explicitly, and refers to the highest world of Atzilut as
"Shemi" "My Name." A name is very closely associated with the
life force of the person. Therefore, when a person has fainted, he
will respond when his name is called. Likewise, Atzilut is extremely
near to Him the Ein Sof Infinite One, blessed be He.
The message of the Beraita is that people should realize that
the purpose of one's existence is to add to His glory and to
utilize everything in the world, including for instance, new
developments in technology and communications, as a means to
express Hashem's glory.
: :

"G-d s h a l l reign forever and ever." (6:11)
QUESTION: Why was this pasuk mentioned here, and what
period is this referring to?
ANSWER: This pasuk refers to "yemot hamashiach" the days
of King Mashiach, the Era of Redemption. The ultimate goal of all
the mili dechassiduta words of piety conveyed in Pirkei Avot is
to usher in the era in which Hashem's glory will be revealed in
the most consummate manner.
Though currently it may appear that much of what happens
in the world around us detracts from Hashem's honor, in the era of
Mashiach, the Kingship of Hashem will be absolute and clear to all.
( - )

"And it says, ' G - d s h a l l reign forever and ever'." (6:11)
QUESTION: How is this additional proof that all that
Hashem created in His world, He created solely for His glory?
ANSWER: This pasuk is not intended as an additional proof.
It is quoted here to serve as an answer for obvious questions one
may ask:
If Hashem really created the world for His glory, how does He
permit the nations to be the dominating powers in it and torture
His beloved children the Jewish people? Why are they able to
treat the Jews so miserably and aggrieve them saying "Their G-d
is asleep and has forsaken them." If the world was created for His
glory, aren't they defacing His glory with their behavior?
On the pasuk "For I have set in Heaven the place of My
Divine Presence and I shall say: and I will live forever" (Devarim
32:40) Rashi wrote in the name of Rabbi Nechemia, " I do not
hurry to take My due from them, and I have the ability to take
my due from the dead and the living. A king of flesh and blood,
who is going to die rushes his vengeance to take his due during
his lifetime for either he or his enemy (against whom he wishes
to take vengeance) might die, and thus, his desire for vengeance
355 VEDIBARTA BAM
2
and it says: "G-d shall reign forever and ever."
2. Shemot 15:l8.
will not be realized. But I live forever, and even i f they will die
and I do not take My due during their lifetimes, I will take My
due after their death."
Hence, the Beraita is teaching that indeed all that Hashem
created in His world is solely for His glory. Don't be surprised,
however, that He permits the nations of the world to roam wild
against the Jewish people. Since, "Hashem shall reign forever,"
be assured that eventually they will all pay dearly for the
impairment they caused His glory by hurting his most cherished
possession in the world His beloved people.
()
! ...
" G - d shall reign forever and ever...All I s r a e l
have a share i n the W o r l d to Come"
QUESTION: Torah is never ending. It is like a circle which
goes around and around and has no beginning or end. The end is
joined to the beginning, and the beginning to the end (see Sefer
Yitzirah 1:7; Likkutei Sichot, vol. 14, p. 25).
What connection is there between the end and beginning of
Pirkei Avot?
ANSWER: Traditionally, the learning of Pirkei Avot is
preceded with the Mishnah of "Kol Yisrael yeish lahem cheilek le'Olam
Haba" "All Israel have a share in the World to Come." Olam
Haba is the period of the Resurrection which will take place after
the coming of Mashiach. It will follow the rebuilding of the Beit
Hamikdash and Kibbutz Galiot the ingathering of the exiles
(Zohar I , 139a, see Igrot Kodesh II p. 65).
Thus, at the outset we are told that by carefully learning and
following the mili dechassiduta words of piety of Pirkei Avot,
we will merit reward in Olam Haba, and at the end we are told
that our proper behavior will cause the revelation of Mashiach and
then we will come to the period when all Israel will enjoy the
World to Come.
PIRKEI A V O T 356
,
, ,
: :
:

"Rabbi Chananyah ben A k a s h y a says: T h e Holy
One, blessed be He, w i s h e d to make the people
of I s r a e l meritorious; therefore, He gave them
T o r a h and mitzvot i n abundant measure."
QUESTION: How do we benefit from the mitzvot Hashem
gave us?
ANSWER: The Midrash Rabbah (Bereishit 44:1) states that
"The precepts were given only in order letzareif bahen et haberiyot
so that man may be refined by them. For what does He care
whether man kills an animal by the throat or by the nape of its
neck? Hence, the purpose is to refine man."
Just as the craftsman who refines silver intends to extract the
impurities and dross, so are the mitzvot intended to rid our
hearts of low character traits and false beliefs. The Midrash cites
the example of the humane laws of ritual slaughter to emphasize
the point that we should not think that the prohibition against
cruelty to animals is because of Hashem's concern for these
creatures per se. It is not them He cares about, but us. He is
concerned lest we become cruel and insensitive to their
suffering. Therefore, He commanded us the laws of ritual
slaughter (which is incidentally the most humane way to take
the life of an animal) because He wanted us to be humane in
order to refine our soul with noble characteristics.
( ,: ,)
Alternatively, in the Torah there are 613 mitzvot, 248 positive

and 365 negative. In the human body there are 248 bodily parts
and 365 veins, each corresponding to one of the 613 mitzvot of
the Torah. (The Sefer Chareidim elaborates on this.) Through the
357 VEDIBARTA BAM
1
Rabbi Chananyah ben Akashya says: "The Holy One,
blessed be He, wished to make the people of Israel
meritorious; therefore He gave them Torah and mitzvot in
2
abundant measure, as it is written: 'G-d desired, for the
sake of his [Israel's] righteousness, to make the Torah
great and glorious.' "
1. Makkot 23b. 2. Isaiah 42:21.
613 mitzvot all the 613 bodily parts and veins are purified and
elevated.
Incidentally, the word "lezakot" ( )comes from the word
"zach" (" )pure" (see Shemot 27:20). Rabbi Chananyah ben
Akashya is saying that Hashem wanted to purify the Jewish
people, therefore He gave them the mitzvot in abundant measure.
Through every mitzvah performed, the Jew gains more
purification.
! ...
"To make T o r a h great and glorious . A l l I s r a e l
have a share i n the W o r l d to Come."
QUESTION: The study of Pirkei Avot is preceded with the
Mishnah "All Israel have a share in the World to Come, and is
concluded with the words "to make the Torah great and
glorious." How are these two thoughts linked together?
ANSWER: The words "yagdil Torah veya'adir" "to make
Torah great and glorious" are in future tense since they refer to
the Era of Mashiach, at which time the full glory of Torah will be
evident (Isaiah 42:21, Radak, see Likkutei Sichot vol. 17, p. 416).
Through the fulfillment of the many mitzvot that Hashem
gave the Jewish people, we will merit this glorious period. This
era will be followed by the Resurrection, at which time all Israel
will enjoy their share in the World to Come.
( ,)
PIRKEI A V O T 358
APPENDIX
Many of the divrei Torah in this sefer are suited to be

developed into speeches on the following occasions and subjects:
Index to Derush Material
Ahavat Yisrael 4 1 , 73, 87, 98, 106, 150, Leaders 7 1 , 102, 105, 149, 214
201, 207, 263 Leadership 38, 72
AppealTzedakah 17, 24, 52, 88, 137, Mashiach 305, 334, 354
160, 168, 219, 233, 276-279, 284 Mikveh 331
286, 337
Modest Lifestyle 24, 226
Avodat Hashem 13, 16, 29, 58, 65, 74,
Nachas 338-340
83, 108, 110, 112, 139, 144, 182,
Olam Haba 2-5, 158, 224-231, 243,
191, 257, 301-303, 352
355
Ayin Hara 104
PrayerTefillah 32, 57, 69, 108-110
Bar Mitzvah 13, 83, 110, 116, 203,
Rabbinate 38-40, 268
244, 310, 329
Rabbis 52, 54-55, 60, 268, 342-343
Bain Adam L'chaveiro 125, 194, 2 0 1 ,
222, 242 Rav V'talmid 53-55, 103, 212, 282,
Beit Din 34-37, 199-201 290, 341
Beit Hamikdash 30, 6 1 , 2 2 1 , 350 Rosh Hashanah 223, 257, 266
Brit 154-155 Shabbat 264, 267
Chinuch i x , 11, 43, 48, 59-60, 93, 146, Shalom Bayit 25, 192
153, 156, 192, 280-281 Shem Tov Reputation 214
Communal involvement 78, 214 Simchat Torah 170
Conventions 210-211 Teshuvah 184, 224-225, 244, 283, 294,

300, 319
Dan L'kaf Z'chus 31
Techiyat Hameitim 3, 87
Eulogy 118, 121-122, 228, 232, 248,
346 Torah and mitzvot 8-10, 13, 62-64,
115, 164, 169, 182, 198, 202, 206
Faith 33, 165-167, 258
208, 3 0 1 , 304, 324-325, 349
Friends x i i i , 28, 32, 79, 106-107
Torah Study 20-21, 48-49, 70, 89-91,
Gemilut Chassadim 13-15, 99-101
107, 117, 130, 134-136, 141-142,
GratitudeHakarat Hatov 271 147, 151, 176, 194, 203-205, 218
Honesty 67, 7 1 , 83, 270 219, 236, 289, 308, 316, 320, 326,
Hospitality 22-24, 5 1 , 327 330, 336
H u m a n i t y 5 1 , 89, 196, 215 UnityAchdut 7, 19, 45, 135, 263
H u m i l i t y 44, 56, 82, 101, 187-190 Value o f time 264
Kashrut 55 W e a l t h 137, 160, 178-180, 202
Kiddush Hashem-Chillul Hashem 190 W e d d i n g 13, 25, 133, 264, 311
192, 273, 280 W o m e n 24-27
Klal Yisroel 6, 265 Yom Kippur 262
Lashon Hara 309

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Note on Transliteration and Format xv

Kol Yisrael. . . All Israel 2

Rabbi Chananyah ben Akashya 62

Chapter Three 118

Chapter Four 178

Chapter Five 250

Chapter Six 314

Rabbi Chananyah ben Akashya 356

This PirkeiAvotisdedicated inhonorofthe

The crown of elders isgrandchildren; and theglory

Pirkei Avot divides man's life span by decades, and each is

The Mishnahdoesnotexplain, however, whatisthe

Perhaps it can be explained with another verse about "seivah"

Commentaries explain this to mean that seventy is a glorious

Asa lovinghusband, fatherand grandfather, Irwin

anchor of ourfamily, the source of direction, the constantfount of

He never seeks greatness for himself, nor does he crave honor

In the merit of the profound wisdom and guidance that pulse

His life and legacy is an atara a crown for him and a

Meryl and Eddie

who in turn made us avot, and as mentioned above, it is our

It may be said that "berachot" recognizing the supremacy

There are many commentaries, and collections of

Heights, Brooklyn, New York. I learned that a thought is better

One of the teachings of Yehoshua ben Perachyah is, "Kenei

Shavu'ot (Siddur Arizal R. Shabti of Rashkuv). Just as studying

If my daughter Yehudis Leiter had not dedicated her typing

Rebbe. It was written beautifully by the prolific writer and talmid

NOTE ON TRANSLITERATION AND FORMAT

Transliteration generally employs the Sephardi accent, with

English and Hebrew:

QUESTION: Why was this Mishnah of Gemara Sanhedrin

All Israel have a share in the World to Come, as it is

QUESTION: What is "Olam Haba" "the World to Come"?

not be found worthy of a portion there. i n contrast, although the

QUESTION: It was taught by Eliyahu, "Whoever studies

QUESTION: The word "cheilek" "share" is superfluous.

QUESTION: 1) Instead of "kol Yisrael" "All Israel" it

Balak was interested in the destruction of the entire people

Alternatively, the term "All Israel" is to emphasize that only

share, too, but this is only on an individual basis (Rambam,

Alternatively, prior to receiving the Torah, the Jews

Unable to decide on his own, he turned to our Sages for coun

They [the Men of the Great Assembly] made three

posterity. This, they felt, can only be accomplished when young

QUESTION: Why was he called Shimon the Righteous?

in the year he died, he foretold that he would die. Upon

QUESTiON: instead of saying, "The world stands on three

ANSWER: There is no question that over the years the world

Shimon HaTzaddik's message is that regardless of

"The world stands on three things: on [the study of]

However, the "concluding phase" of galut and the coming of Ma-

Now the word "gemilut," which is usually interpreted as

QUESTION: How can this be reconciled with the Gemara

QUESTION: What effect did a misunderstanding of this

QUESTION: This Mishnah and the succeeding four Mishnayot

ANSWER: This instruction is addressed to everyone

QUESTION: Sitting in the dust of their feet is not