Torah Community Connections

Week 138 - Friday - 19 July 2002

PIRKEI AVOT: CHAPTER 6: MISHNAH 3

He who learns from his fellow a single chapter, or a single law, or a single verse, or a single utterance, or even a single letter - must treat him with honor; for thus we find with David, King of Israel, who learned only two things from Ahitofel, yet he called him his teacher, his guide and his familiar friend, as it is said (Ps. 55:14): "But it was you, a man mine equal, my guide and my dear friend." Surely this contains an inference from minor to major; if David, the King of Israel, who learned from Ahitofel only two things, called him his teacher, his guide, and his dear friend; how much more then must one who learns from his fellow a single chapter or a single law, or a single verse, or a single utterance, or even a single letter treat him with honor! And honor means nothing else but 'Torah' as it is written (Prov. 3:35): "The wise shall inherit honor," (ibid. 28:10): "And the perfect shall inherit good," and 'good' means nothing else but 'Torah' as it is written (ibid. 4:2): "For I give you good doctrine; forsake not my Torah."

Kehati

He who learns from his fellow a single chapter, or a single law, or a single verse, or a single utterance - an expression of discernment and good sense (Rashi), concerning a statement of the Torah which requires clarification, or even a single letter - like the letter vav (meaning, 'and' or 'but' - tr.), indicating that the following words are meant to amplify the foregoing, etc. (Tiferet Yisrael). Similarly, the Gemara asks(Ber. 53b) whether the expression omemot (dying) in the statement: "One does not say the blessing 'Who created the lights of fire' over dying (omemot) coals" opens with an ayin or an alef, this deals with a lesson concerning a single letter (Kallah Rabbati, Chapt, 8); must treat him with honor - out of respect for the Torah; for thus we find with David, King of Israel, who learned only two, things from Ahitofel - 1. Not to study Torah by oneself and 2. That one should go to the house of worship with feeling, i.e., of fear and trembling (ibid.), yet he called him - David called Ahitofel, his teacher, his guide and his familiar friend, as it is said: "But it was you, a man mine equal, my guide and my dear friend" -·thus in the Aramaic translation: "And you, Ahitofel, whom I consider as my teacher, who taught me and imparted to me wisdom.” Surely this contains an inference from minor to major; if David, the King of Israel, who learned from Ahitofel only two things - as explained above, called him his teacher, his guide, and his dear friend- on account of these two things how much more then must one who learns from his fellow a single chapter or a single law, or a single verse, or a single utterance, or even a single letter - as explained above, treat him with honor! - an ordinary man, whose companion enlightens him, even with a single letter, must respect him all the more since a single letter in the Torah or in the Mishnah may provide the basis for cardinal lessons and far-reaching rules (Emunat Sh'muel).

And honor means nothing else but 'Torah' - a man gains sincere respect only on the basis of his occupation with the Torah (Rashi), as it is written: “The wise shah inherit honor," - referring to those whose wisdom is anchored in the Torah, as it is written: "And the perfect - i.e. the disciples of the Torah shall inherit good," and 'good' means nothing else but 'Torah' as it is written: "For I give you good doctrine; forsake not my Torah." - seeing that the disciples receive good doctrine, i.e. the Torah, which accords them honor, they, too, must treat their teachers with honor (Tiferet Yisrael).

PIRKEI AVOT: CHAPTER 6: MISHNAH 4

This is the way of the Torah: You shall eat bread and salt; you shall drink water by the measure; you shall sleep upon the ground; and live a life of privation while you labor in the Torah. And if you do so, "happy shall you be, and it shall be well with you"(Ps. 128:2), happy shall you be - in this world, and it shall be well with you - in the world-to-come. Do not seek greatness for yourself, and do not covet honor. Let your practice exceed your learning. And do not yearn for the table of kings, for your table is greater than their table, and your crown is greater than their crown; and your Employer is trustworthy to pay you the reward of your labor.

Kehati

This is the way of- one who labors in the field of the Torah: You shall eat bread and salt; you shall drink water by the measure - as in Ezekiel (4:11), where mesurah denotes a small liquid measure; you shall sleep upon the ground - without a pillow to rest your head on, and live a life of privation - and hardship caused by the harsh conditions of life; while you labor in the Torah - in spite of all the misery, you must devote yourself to the Torah. Rashi comments: "Even if you have nothing to eat but bread and salt do not cease from studying the Torah." Others comment, that this is also a warning to the rich, who have the means to enjoy life, not to pursue pleasure and comfort, as these are likely to interfere with the study and appropriation of the Torah. Furthermore, once addicted to luxury, the affluent will neglect the study of Torah, to earn the means for his excess expenses. Hence, the Mishnah's general exhortation, to both rich and poor, the Torah can be acquired only by great self-exertion, and the renunciation of self-indulgence, as is noted in the Gemara (Ber. 63b): "The Torah does endure, save in the person who sacrifices himself for it" (Midrash Sh'muel).

And if you do so - and devote your life to Torah, though harassed by deprivation, "happy shall you be, and it shall be well with you" happy shall you be in this world, and it shall be well with you - in the world-to-come - for the pleasure seeker, forever preoccupied with the gratification of his senses, is never at ease. Moreover, overindulgence may be the cause of sickness and premature death. But, he who accepts whatever God has bestowed upon him, and also imparts to his household the fear of the Lord and restraint, that he be free to study and practice the Torah, happy will he be in this world and it shall be well with him in the world-to-come.

Do not seek greatness for yourself - once you have dedicated yourself to the Torah and gained familiarity with it, do not solicit power, and do not covet honor - in your mastery of the Torah, for it would then appear that you studied for ulterior motives (Rashi). Let your practice exceed your learning – lest your actions lag behind your erudition, as we learned (above, Chapt. 3:9): He whose deeds exceed his wisdom - his wisdom endures." According to Midrash Sh'muel this means that even in doubtful cases, one should adopt the stricter course, as a safeguard against the trespass of a Torah prohibition, And do not yearn for the table of kings - with their choice delicacies, for your table - concerning which it is written: "This is the table which is before the Lord”, is greater than their table. Alternatively, your table in the world-to-come, is greater than their - royal - table in this world, and your crown is greater than their crown - for the crown of Torah transcends that of all earthly kingship (see above, Chapt. 4:13); and your Employer is trustworthy - God, who bids you to labor in the Torah, may be depended upon to pay you the reward of your labor - according to the effort you devote to the Torah, so that honor and compensation too, will eventually be attained by you.

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