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AVOS PEREK 2

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1)
(a) When Rebbi advises a person (see Tos. Yom Tov) to choose a path in life which is splendid for himself and splendid for others (i.e. it is to their advantage) - he means that he should in principle, always take the middle path in Midos, so that it is relatively easy for him to accomplish and readily acceptable to the people who are affected by his actions.
(b) An example of where an act is splendid for...
1. ... oneself but not for others (i.e. others do not praise him for his actions) - is where he behaves in a miserly way with his money (such as insisting on paying rock-bottom prices for his purchases and buying as little as possible of everything, in which case he amasses a fortune, but nobody benefits from him).
2. ... others but not for himself is - where he is excessively spend-thrifty (so that he becomes a pauper, whilst others make money out of him).
(c) He also rules - that one should treat a 'Mitzvah Kalah' (a relatively insignificant Mitzvah) with the same respect as one does a 'Mitzvah Chamurah' ...
(d) ... because nobody knows the reward that is due for each Mitzvas Aseh (what looks like a Mitzvah Kalah to us may well turn out to be a Mitzvah Chamurah in the eyes of Hash-m (see also Tos. Yom Tov DH 'v'Hevei Zahir', 'she'Ein'& 'Matan Secharan').

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2)
(a) Rebbi also says that before ...
1. ... indulging in an Aveirah that stands to bring a person pleasure - he should weigh-up that pleasure against the ultimate losses that he will suffer.
2. ... desisting from performing a Mitzvah that stands to cause a person significant loss - he should weigh-up those losses against the ultimate gains (see Tos. Yom Tov).
(b) To prevent a person from sinning, he advises him to remember that a. he is being observed from above (see Tos. Yom Tov) by ... a seeing eye and b. a hearing ear and c. that all his deeds are being recorded in the Divine Book of Chronicles (see Tos. Yom Tov).

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3)
(a) Raban Gamliel the son of Rebbi Yehudah ha'Nasi considers the combination of Torah and Derech Eretz a good thing. In this context - Derech Eretz means work (see also Tif'eres Yisrael).
(b) It causes a person to forget about sin - inasmuch as Torah weakens a person physically and work completes the job, draining him of any interest in sinning.
(c) In fact, he says - Torah without Melachah will not last ...
(d) ... because someone who does not have a Parnasah will inevitably turn to theft (and will soon forget everything he learned).

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4)
(a) Raban Gamliel ... states - that communal worker should perform his work - l'Shem Shamayim (for the sake of Hash-m, and not for his own glorification).
(b) Communal workers succeed in their work - on the eternal merits of the community's ancestors as well as their own.
(c) In spite of what we just said, what is the Mishnah's closing comment is - Hash-m will reward them as if they had been responsible for their successes.
(d) Alternatively, we might interpret Rebbi's threefold statement to mean - that the communal workers who collect funds for Tzedakah (forcing people to pay towards Tzedakah) or the redemption of captives should do their work l'Shem Shamayim, because Hash-m will enable the people to give whatever is asked of them on the merits of their fathers, and of the Tzedakah that they give, and as far as the workers is concerned, Hash-m will reckon it as if they have paid out of their own pockets (see also Tos. Yom Tov).
(e) The Rambam explains the last phrase to mean - that if in the course of their communal work, they are prevented from performing a Mitzvah, Hash-m will reckon it as if they have performed it (see also Tos. Yom Tov).

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5)
(a) The Tana advises the communal workers to keep their distance from the ruling power - because the latter tend to befriend people whose services they require. They convey the impression of being good friends, but when it comes to the crunch, they do nothing to help 'their friends' when they (their 'friends') need them.
(b) He finds it necessary to issue a special warning in this regard - because in the course of their work, there are times when the communal workers inevitably need the ruling power (see Tos. Yom Tov).

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6)
(a) Raban Gamliel the son of Rebbi Yehudah ha'Nasi also used to say 'Aseh Retzono ki'Retzonecha'. In the context of giving Tzedakah, he meant - that one should give to the poor with the same extravagance as one purchases one's own needs (see also Tos. Yom Tov).
(b) Hash-m will react to someone who fulfils this maxim - by treating the giver in the same way.
(c) He also said - that Hash-m will negate the will of others before the will of someone who negates his own will before that of Hash-m (see also Tos. Yom Tov).
(d) Alternatively - 'Retzon Acherim' refers to His own will. It is a respectful way of saying that Hash-m will cancel any evil decree that He had mind to bring on him.

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7)
(a) When Hillel says 'Do not separate from the community', he means - that one should share in their suffering.
(b) Someone who ignores Hillel's advice - will not share in their consolation either (see Tos. Yom Tov).
(c) He also warns against believing in one's own virtues until one's day of death. The precedent that supports this warning is - that of Yochanan Kohen Gadol, who served as Kohen Gadol for eighty years before becoming a Tzedoki.
(d) And he also warns against ...
1. ... judging one's fellow-Jew - before having been in his shoes and emerging successful.
2. ... issuing vague statements - on the assumption that the listeners will make sense of them on their own (see Tos. Yom Tov).

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8)
(a) When he says 'Al Tomar Davar she'Iy Efshar Lishmo'a ... ', he might also mean - that one should not verbalize one's secrets even to oneself, assuming that nobody will hear them, because in the end "The birds ... will spread the word" (as the Pasuk says in Mishlei [see Tos. Yom Tov]), and one's secret will become known.
(b) According to Rashi's text, the Mishnah reads 'Al Tomar Davar she'Efshar Lishmo'a ... ', in which case what the Tana means is - that one should not put off hearing a Devar Torah now on the grounds that one will hear it later, because one has no guarantee that he will indeed hear it later.
(c) The danger in saying 'le'che'she'Epaneh Eshneh' (When I am free I will sit down to learn) is - that one may find that he will end up not being free (see end of Tos. Yom Tov. DH 'Hillel Omer' & DH 'le'che'she'Epaneh Eshneh').
(d) One should therefore - learn first and indulge in one's other business afterwards.

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9)
(a) Hillel says that ...
1. ... a Boor (who has no fixed occupation) - cannot possess Yir'as Shamayim.
2. ... an Am ha'Aretz (who is better than a Boor in that he has a fixed occupation) - cannot be a Chasid (one who goes beyond the letter of the law).
3. ... a Bayshan (one who is shy and self-conscious) - cannot learn (properly).
4. ... a Kapdan (who is short-tempered and who cannot tolerate his pupils asking questions) - cannot be a competent teacher.
(b) Based on the Pasuk in the Pasuk in Nitzavim "v'Lo m'Ever la'Yam Hi", he also says - that someone who is deeply involved in business (see Tos. Yom Tov) will not become a Talmid-Chacham.
(c) He also gives advice about what to do in a place where there are no 'men', by which he means - that there is no-one to lead the community and to issue rulings.
(d) He suggest that in such a case - one should step forward and be a man (to attempt to fill the breach).

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10)
(a) When Hillel once saw a skull floating on the water, he remarked - that he was drowned because he drowned somebody else, and that in the end, those who had drowned him (see Tos. Yom Tov 'Metayfayich Yetufun') would suffer the same fate
(see Tos. Yom Tov DH 'Al d'Ateift').
(b) Reuven is not considered praiseworthy for killing Shimon who is Chayav Misah - because it is up to Beis-Din to sentence a murderer to death, not every Tom, Dick and Harry who hates him (see Tos. Yom Tov DH 'Yetufun')
(c) Hash-m delivered Shimon specifically into the hands of Reuven - because he deserves to receive the death-sentence for killing him (see Hagahos ha'Gra).
(d) We learn from the sequence of events - that Hash-m always punishes 'Midah K'neged Midah' (measure for measure).

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11)
(a) Hillel also says that a person who ...
1. ... eats a lot of meat (i.e. who is self-indulgent) - will feed more worms after his death (and Chazal have already said that a worm is as painful to the flesh after death as a needle is to the flesh of a live person [see Tos. Yom Tov]).
2. ... amasses property - will have more reason to worry (in case it is stolen from him or in case robbers kill him for his property).
(b) When a certain Chasid would Daven to Hash-m to save him from 'Pizur ha'Nefesh', he meant - that he should not have property in many places, for then he would to keep track of what he owned in each place and worry about each one.
(c) And Hillel says furthermore that someone who has ...
1. ... many wives - will have to contend with much witchcraft (as they cast spells in order to induce him to spend more time with them [and witchcraft is more rampant among women]).
2. ... maidservants - will have to contend with much adultery (as they set about seducing the male members of one's household).
3. ... Avadim - will have to contend with a lot of theft (since Avadim Kena'anim are inveterate thieves.
(d) What is significant about the sequence of the above - is that it follows the natural order of events. First a person tends to indulge in excessive eating, then property, then women who require maidservants. And finally, he needs Avadim to look after his growing estate.

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12)
(a) Hillel says further - that someone who increases ...
1. ... Torah increases life (and he based this on the Pasuk in va'Yelech "Ki Hi Chayecha v'Orech Yamecha").
2. ... Yeshivah (meaning Talmidim) increases wisdom (since his Talmidim sharpen him with their questions).
(b) The alternative version of this latter statement is 'Marbeh Chochmah, Marbeh Yeshivah' - because when potential Talmidim hear about his wisdom they will all come to learn from him.
(c) When he says 'Merbeh Eitzah, Marbeh Tevunah', he means - that the more one consults with others, the more understanding one obtains.
(d) And he finally says - that someone who ...
1. ... gives a lot of Tzedakah will bring peace.
2. ... has acquired a good name - has acquired it for himself (see Bi'urei ha'G'ra).
3. ... words of Torah - has acquired for himself life in the World to Come.

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13)
(a) The one to receive the oral tradition from Hillel and Shamai was - R. Yochanan ben Zakai.
(b) He says that a person who has learned much Torah should not - pat himself on the back for doing so ...
(c) ... because that is what he was created for (see Tos. Yom Tov).
(d) The statement suits the person who said it - because there was not a Pasuk in Tanach, a Mishnah, a Halachah or an Agadah that he had not learned.
(e) Three of his star Talmidim (see Tos. Yom Tov) were R. Yosi ha'Kohen, R. Shimon ben Nesanel and R. Elazar ben Arach. The best known of his Talmidim however, are the first two on the list - R. Eliezer (ben Hurkenos) and R. Yehoshua (ben Chananyah).

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14)
(a) In listing their praises, he describes R. Eliezer as - a cemented pit that does not lose a drop.
(b) The simple meaning of his praise of R. Yehoshua 'Ashrei Yoladto' is - that he had so many good qualities that everyone ho knew him would say how fortunate was the mother who bore him.
(c) Others say that he was actually referring to R. Yehoshua's mother - who whilst she was pregnant with him, would constantly make her rounds of all the Batei-Medrash in town and implore the Talmidei Chachamim who studied there to pray that the son with whom she was pregnant should be a Talmid Chacham.
(d) She never removed his cot from the Beis ha'Midrash from the day that he was born - so that nothing but Divrei Torah should ever enter his ears.

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15)
(a) According to the Tana Kama, the Talmidim that R. Yochanan ben Zakai assess to be the greatest was - R. Eliezer.
(b) Aba Shaul maintains - that it was R. Elazar ben Arach.
(c) It is possible to reconcile the two opinions in a way that they do not argue - by ascribing the former to R. Eliezer's wide knowledge (Beki'us), and the latter to R. Elazar ben Arach's depth of knowledge (Charifus v'Pilpul).
(d) When he described ...
1. ... R. Yosi ha'Kohen as 'a Chasid', he meant - that he always went beyond the letter of the law (which is what Chasidus generally means).
2. ... R. Shimon ben Nesanel as a Yerei Chet, he meant - that he would always steer clear of things that were otherwise permitted, for fear that of sinning. Otherwise - any Am ha'Aretz can become a Yerei Chet (as we learned earlier).

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16)
(a) He asked each of them to go and find out (see Tos. Yom Tov) - the most important Midah that will guide a person through life (see Tos. Yom Tov).
(b) R. Eliezer replied 'Ayin Tovah', by which he meant - to always be satisfied with what one has (not to seek luxuries and never to be jealous of what others have).
(c) R. Yehoshua said 'a good friend'; R. Yosi ha'Kohen - 'a good neighbor'.
(d) The advantage of a good ...
1. ... friend over a good neighbor is - that he is not afraid to rebuke one when one sins.
2. ... neighbor over a good friend is - that he is there day and night.

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17)
(a) R. Shimon ben Nesanel said 'ha'Ro'eh es ha'Nolad', and R. Elazar ben Arach 'Leiv Tov'. 'ha'Ro'eh es ha'Nolad' means - someone who foresees the consequences of his actions (causing him to desist from performing them should the losses exceed the gains).
(b) R. Yochanan ben Zakai praised the opinion of R. Elazar ben Arach - because it incorporates all the other opinions.

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18)
(a) He then asked them to go and find out which path a person should most avoid. It was not obvious that they would simply say the opposite of their initial statements - because the opposite of good is not necessarily bad.
(b) An example of a Midah that is superlative, yet the opposite is not bad is - someone who goes beyond the letter of the law (whilst not doing so is not a bad Midah).
(c) All of them did in fact, give the exact opposite, except for R. Shimon ben Nesanel ('ha'Ro'eh es ha'Nolad'), who replied - 'Someone who borrows and does not repay' ...
(d) ... which in fact, can be construed as the opposite of his original statement - in that someone who does that, will soon find that nobody wants to lend him money (see Tos. Yom Tov).
(e) He did not simply say 'Mi she'Eino Ro'eh es ha'Nolad' - because it is sometimes possible for a person who did not foresee the outcome of his actions to save himself from the consequences afterwards.

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19)
(a) R. Shimon ben Nesanel quotes the Pasuk in Tehilim "Loveh Rasha v'Lo Yeshalem, v'Tzadik Chonen v'Nosen" - which refers to Hash-m (see Tos. Yom Tov), who continues to 'lend' us, however much we persist in not repaying outstanding loans.
(b) This time too, R. Yochanan ben Zakai praised - the answer of R. Elazar ben Arach.

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20)
(a) The Mishnah records - three statements of each of the above five Tana'im.
(b) R. Eliezer's first statement was that one should treat the Kavod of one's friend with as much respect as one's own (see Tos. Yom Tov). His second - that one should be a person whose anger is not easily aroused.
(c) When he prescribed doing Teshuvah the day before one's death, he meant - that one should do Teshuvah every day, since nobody knows when he is going to die.
(d) Together with the advice to warm oneself before the fire of the Chachamim, he warns - that one should take care not to get burned by their coals (see Tos. Yom Tov).

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21)
(a) R. Eliezer compares the bight of a Talmid-Chacham to that of a fox (see Tos. Yom Tov) - which is particularly difficult to heal - in that a fox's teeth are very thin as well as being crooked and bent (so that they pierce the flesh at an angle).
(b) He compares a Talmid-Chacham's ...
1. ... sting - to that of a scorpion.
2. ... hiss (speech) - to the hiss of a Saraf (a type of snake which burns with its hiss [Tos. Yom Tov]).
(c) The latter statement (besides that a Talmid-Chacham punishes with his speech alone) means - that once provoked, he cannot be appeased (see Tos. Yom Tov).
(d) And all their words he compares - to burning coals (see Tos. Yom Tov).

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22)
(a) R. Yehoshua said 'Ayin ha'Ra' (an evil eye) - Yetzer ha'Ra v'Sin'as ha'Beri'os (the evil inclination and hatred of people) take a person out of this world.
(b) 'Ayin ha'Ra' (apart from the interpretation that we gave it in Mishnah 9) might also mean - giving others an Ayin ha'Ra (a jealous look, when they possess something that oneself does not have).
(c) 'Yetzer ha'Ra' in this context refers specifically - to the Yetzer ha'Ra of desire (Tos. Yom Tov citing the Rambam).
(d) Besides 'Sin'as Chinam' (baseless hatred), Sin'as ha'Beri'os might refer to someone who shuns the company of people, preferring to live on his own (see Tos. Yom Tov) - or it might refer to a hard person who causes everyone to hate him (see Tos. Yom Tov).

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23)
(a) R. Yosi ha'Kohen says - that other people's money should be as precious in one's eyes as one's own (i.e. one should treat it with the same care as one does one's own).
(b) When he said that one should prepare oneself before learning Torah, he meant - that one should take great care to remove all obstacles that detract from learning Torah (see Tif'eres Yisrael).
(c) He considered this necessary - because Torah is not something that comes automatically (because one's father and grandfather were Talmidei-Chachamim). It requires much toil and self-sacrifice in order to acquire it.
(d) And when he said that all one's deeds should be performed 'le'Shem Shamayim', he meant - that even one's most mundane activities (such as eating and sleeping) should be performed in the service of Hash-m (to be strong and healthy, so as to serve Him properly). This seems to be synonymous with the Pasuk in Mishlei "b'Chol Derachecha De'eihu".

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24)
(a) When R. Shimon ben Nesanel said that one should take care when reciting the Shema and the Amidah, he meant - that one should be careful of Davening them within the prescribed time (see Tos. Yom Tov).
(b) He also said - that one should Daven in a meaningful (not as if it was a fixture).
(c) He based this on the Pasuk in Yoel "ki Chanun v'Rachum Hu Erech Apayim v'Rav Chesed v'Nicham al ha'Ra'ah"), which implies - that Hash-m responds favorably to prayer only when it is offered in the form of supplications.
(d) When he said 'Al Tehi Rasha Bifnei Atzmecha', he may have meant that one should not do things today that one is bound to regret tomorrow (and brand oneself a Rasha). The Rambam explain it to mean - that one should not consider oneself a Rasha, as this leads a person to behave like one.
(e) R. Shimon ben Nesanel might also have meant - that one should not be a Rasha in that one separates from the community and lives on one's own.

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25)
(a) R. Elazar ben Arach said 'Hevei Shakud Lilmod Torah', by which he meant - that should learn Torah diligently.
(b) He also said that one should know how to answer an Apikores (see Tos. Yom Tov). An Apikores is - someone who despises Torah (or those who learn it [Tos. Yom Tov]), or himself, by making them Hefker (which is the root of the word).
(c) When he added 'Da Lifnei Mi Atah Amel', he meant - that, when answering an Apikores, one should reinforce one's Emunah so as not to be swayed by him.
(d) His third piece of advice was - Hash-m can be relied upon to pay full reward for one's good deeds (see Tos. Yom Tov).

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26)
(a) R. Tarfon (who was not one of R. Yochanan ben Zakai) said 'ha'Yom Katzer, v'ha'Melachah Merubeh, v'ha'Po'alim Atzeilim, v'ha'Sachar Harbeh', to which he added - 'u'Ba'al ha'Bayis Dochek'.
(b) This means - that our life in this world is short, yet the Torah is so vast. We are lazy and do study it diligently despite the fact that there is much reward awaiting us if we apply ourselves and Hash-m demands that we learn Torah day and night.

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27)
(a) R. Tarfon also said that the work is not ours to finish. That is a good thing - because it means that we will be rewarded for whatever we learn, whether we finish what we are learning or not.
(b) On the other hand, he countered - we are not free to stop learning Torah whenever we feel like it.
(c) A person who learns a lot of Torah he said - will receive a lot of reward (see Tos. Yom Tov).
(d) And finally, he said, Hash-m faithfully remunerates us for our work. Nevertheless, many people do not seem to receive their wages - because in this world, Tzadikim are punished for their sins, so as to purify them for the World to Come; whereas the reward for their good deeds is only due in the World to Come.

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