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AVOS PEREK 3

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1)
(a) Besides knowing where one came from - Akavya ben Mahalalel (see Tos. Yom Tov) advises a person to reflect about where he is going and before Whom he will ultimately have to stand in judgement, in order to avoid sinning. (See Hagahos ha'G'ra DH 'ha'Mistakel', and Tos. Yom Tov DH 'Da', 'me'Ayin', 'Atah Holech', 'li'Mekom Afar ... ' & 'Laseis Din v'Cheshbon' for various grammatical observations in Rebbi's choice of words in this Mishnah).
(b) He defines the three things that he is referring to as - a putrid drop (even though this is not quite literal, since the drop from which a person is created does not become putrid until after three days, by which time it is unfit to form a baby), a place where there are various species of worms, and (prior to that he will have) to give a final reckoning for all his deeds, words and thoughts in this world before the King of Kings, Hakadosh Baruch Hu.
(c) The gain from reflecting about ...
1. ... where one came from is - will be spared from pride ...
2. ... where one is going to - from lust and a desire for riches; whereas someone who reflects about ...
3. ... before whom one is going to have to give Din v'Cheshbon - will steer clear of sinning.

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2)
(a) Rebbi Chanina Segan ha'Kohanim prescribes Davenning for the peace of the realm (see Tos. Yom Tov [even if they are Nochrim]), because were it not for the stability of the ruling power - people would swallow each other alive.
(b) We can learn this from the Pasuk in Chavakuk "v'Se'aseh Adam ki'Degei ha'Yam" - which teaches us that just like the rule of the sea, where the big fish swallow the small fish alive, so too, the rule of the land (where there is anarchy).
(c) R. Chananya ben Teradyon describes two people who are sitting together and who do not exchange Divrei Torah as - 'a Moshav Leitzim' (as a group of mockers [see Tos. Yom Tov]).
(d) And he learns this from the Pasuk in Tehilim "uv'Moshav Letzim Lo Yashav".

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3)
(a) On the other hand, says Rebbi Chananya ben Teradyon, two when two people sit together and do exchange Divrei Torah - then the Shechinah rests with them (see Tos. Yom Tov).
(b) He learns it from the Pasuk in Malachi "Az Nidberu Yir'ei Hash-m Ish el Re'eihu, va'Yakshev Hash-m va'Yishma ... ".
(c) And from the Pasuk in Eichah "Yeshev Badad v'Yidom ki Natal Alav" he learns - that even when one person sits alone and studies Torah, Hash-m designates for him a reward.
(d) "ki Natal Alav" means - that it is as if the Torah was given entirely for him (see Tos. Yom Tov. See also last Bartenura in Mishnah 6).

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4)
(a) R. Shimon learns from the Pasuk in Yeshayah "ki Kol Shulchanos Mal'u Ki Tzo'ah Bli Makom" - that if three people are eating at together and do not discuss Divrei Torah it is as if they had eaten from 'the sacrifice of the dead' (a euphemism for sacrifices offered to Avodah-Zarah, as we find in Tehilim).
(b) We learn that from there - because another Pasuk in Yeshayah ("Tzei Tomar Lo") refers to Avodah-Zarah as 'Tzo'ah' (excrement).
(c) It is possible to fulfill one's obligation to learn Torah at table without actually learning anything - by reciting Birchas ha'Mazon (see also Tos. Yom Tov [It seems to me that this ruling refers to reciting Birchas ha'Mazon aloud, via Birchas ha'Zimun]).

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5)
(a) The Mishnah learns from the Pasuk in Yechezkel "Vayedaber Eilai Zeh ha'Shulchan Asher Lifnei Hash-m" - that if three people sit at table and discuss Divrei Torah it is as if they had eaten from the table of Hash-m (see Tos. Yom Tov).
(b) Alternatively, we learn it from the beginning of the same Pasuk "ve'ha'Mizbe'ach Etz Shalosh Amos" - by interpreting "Amos" as 'Imos', which has connotations of Torah (as in 'Yesh Eim l'Mikra').
(c) The 'Shalosh Amos (which now read 'Imos') signify either Torah, Nevi'im and Kesuvim or Mikra, Mishnah and Talmud, which one is obligated to discuss at table (refer also to the Tos. Yom Tov cited in the previous question).

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6)
(a) R. Chanina ben Chachinai says that someone who remains awake all night or who travels on a long journey alone - deserves whatever happens to him ...
(b) ... provided he turns his heart to idle matters (i.e. he does not learn Torah [see also Tos. Yom Tov]) ...
(c) ... because both nighttime and when one travels are considered times of danger.
(d) The danger that lurks ...
1. ... at nighttime is - Mazikin (demons).
2. ... when one travels is - robbers and dangerous obstacles and pitfalls.

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7)
(a) R. Nechunya ben ha'Kanah says that if someone ...
1. ... accepts on himself the yoke of Torah - Hash-m will remove from him the yoke of Malchus and Derech Eretz (see Tos. Yom Tov).
2. ... unloads the yoke of Torah from himself - Hash-m will place on him the yoke of Malchus and Derech Eretz
(b) The ...
1. ... 'yoke of Malchus' refers to - various forms of taxes imposed by the king and his ministers.
2. ... 'yoke of Derech Eretz' refers to - Parnasah (which will be blessed when a person adopts the yoke of Torah).
(c) 'Unloading the yoke of Torah from oneself' mean - deciding that it is too difficult to bear (see Tos. Yom Tov).

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8)
(a) R. Chalafta ben Dosa Ish Kfar Chananyah, based on the Pasuk ...
1. ... in Tehilim "Elokim Nitzav ba'Adas Kel" says - that the Shechinah rests with people who sit and study Torah (see Tos. Yom Tov 'Asarah ... ' & DH 'Chamishah ... ') together, from the Pasuk ...
2. ... (ibid.) "va'Agudaso al Eretz Yesadah" - that it extends to five people who are learning together (where the Shechinah is still present but obviously to a lesser degree, as is the case with each subsequent case).
3. ... (ibid) "b'Kerev Elokim Yishpot" - that the same applies to three people, and from the Pasuk ...
4. ... in Malachi "Az Nidberu Yir'ei Hash-m Ish el Re'eihu va'Yakshev Hash-m va'Yishma ... " - that it even extends to two people as well (see Tos. Yom Tov).
(b) And from the Pasuk in Shemos "b'Chol ha'Makom Asher Azkir es Shemi Avo Eilecha u'Verachticha" (see Tos. Yom Tov), he learns - that to a certain degree, the Shechinah even rests on someone who sits and studies Torah on his own.
(c) In connection with the above sources, we learn from the Pasuk in Shelach Lecha (in connection with the Spies) "Ad Masai ha'Eidah ha'Ra'ah ha'Zos" - that "Eidah" always refers to at least ten people (and that consequently, in the first Pasuk that we quoted, "Adas Kel" refers to ten people).
(d) The connection between "Agudaso" (with reference to the second of the above Pesukim) and the number five is - the fact that a person binds things in his hand with his five fingers.
(e) Based on the beginning of the Pasuk "ha'Boneh ba'Shamayim Ma'alosav", David ha'Melech is now saying - that the One who builds His attic in the Heaven (i.e. Hash-m), will descend to a place where five people are studying Torah.

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9)
(a) Some texts switch the source for five with that of three (since 'Agudah' implies three). The source for this is the bundle of hyssop ('Agudas Eizov') which comprised three twigs.
(b) The Pasuk "va'Agudaso al Eretz Yesadah" then refers to - the fire, water and atmosphere that surround the earth.
(c) According to the second version of the Mishnah, the Tana arrives at five, based on the Pasuk "Elokim Nitzav ba'Adas Kel" - because when Beis-Din sit there are three Dayanim and the two litigants.
(d) And the Pasuk "b'Kerev Elokim Yishpot" now means - that the Shechinah is present whenever three Dayanim sit to judge (or to study Torah).

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10)
(a) When R. Elazar Ish Bartosa says 'Ten Lo mi'Shelo', he means - that one may not withhold either oneself or one's money (property) from the service of Hash-m ...
(b) ... because both oneself and whatever one owns belong to Hash-m.
(c) David ha'Melech said in Divrei ha'Yamim - "ki Mimcha ha'Kol, u'mi'Yadcha Nasanu Lach" (bearing out both halves of the statement [see Tos. Yom Tov]).

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11)
(a) R. Shimon (or R. Yakov [see Tos. Yom Tov]) says that someone who is learning Torah on his travels (in keeping with the Pasuk in the Shema "uv'Lechtecha ba'Derech") - and interrupts it to praise a beautiful tree furrow (see Tos. Yom Tov [or anything else for that matter]) deserves whatever happens to him.
(b) Some say that the Tana mentioned specifically these examples because they are the things that one is most likely to come across whilst traveling. Others explain - that he chose them to teach us that it is forbidden to interrupt one's learning even to praise Hash-m for His beautiful world (even though it results in the reciting of the Berachah 'Baruch she'Kachah Lo Olamo' (see also Tos. Yom Tov).

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12)
(a) The Pasuk in Devarim "Rak Hishamer Lecha ... Pen Tishkach es ha'Devarim Asher Ra'u Einecha" referring to - Ma'amad Har Sinai'.
(b) R. Dustai in the name of R. Meir, based on this Pasuk - said that the Torah considers someone who forgets even one Torah thought (see Tos. Yom Tov) that he learned deserving of whatever happens to him.
(c) He qualifies it however, based on the continuation of the Pasuk "u'Fen Yasuru mi'Levavcha ... " - by confining it to someone who sits and does things that cause him to forget or by failure to revise what he learned (and not to someone who forgets on account of a poor memory [see also Tos. Yom Tov DH 'Kol ha'Shoche'ach' & 'AD she'Yeshev']).
(d) The tragic outcome might be due to the fact that failing to revise what one learns causes a person to err in one's application of the Halachah (and, as we will learn in the fourth Perek 'Shigegas Talmud Olah Zadon'). Alternatively, it might be due to the fact - that the Mishnah that he was lax in revising would have protected him from death had he revised it.

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13)
(a) R. Chanina ben Dosa says that if someone's ...
1. ... fear of sin takes precedence over his acquisition of knowledge (i.e. he learns in order to increase his fear of sin [see Tos. Yom Tov]) - his knowledge will endure, whereas if ...
2. ... his acquisition of knowledge takes precedence over his fear of sin - it will not (see Tos. Yom Tov).
(b) The reason for this is - because the former learns with the intention of applying his knowledge practically, whereas the latter does not, with the result that he despises what he learns (since it clashes with his free lifestyle).
(c) The Tana goes on to draw the same distinction between someone whose deeds exceed his knowledge and vice-versa (see Tos. Yom Tov). The difference between the Reisha and the Seifa is - that whereas the Reisha is speaking about the relationship between a person's fear of sin and the Mitzvos Lo Sa'aseh, the Seifa is speaking about the relationship between a person's fear of sin and the Mitzvos Aseh.

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14)
(a) R. Chanina ben Dosa also states - that someone who is popular with his contemporaries (see Tos. Yom Tov) is liked in Heaven too (see Tos. Yom Tov), whereas he is not liked in Heaven if he is unpopular with his contemporaries.
(b) R. Dosa ben Harkinas lists four things that take a person out of this world. The first of them is morning sleep, which is bad - because it causes him to miss the Mitzvah of Keri'as Shema.
(c) The second is wine drunk in the middle of the day, the third, children's chatter, and the fourth - sitting in the Shuls of the Amei-ha'Aretz.
(d) What is wrong with ...
1. ... drinking wine in the middle of the day is - that draws his heart away from Torah and Mitzvos, causing him to become drunk (see Tos. Yom Tov).
2. ... children's chatter is - that it is an utter waste of time which prevents a person from learning Torah, and the same reason applies to ...
3. ... sitting in the Shuls of Amei ha'Aretz - who tend to waste their time with idle chatter.

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15)
(a) R. Elazar ha'Moda'i says that someone who constantly desecrates Kodshim or the Mo'ados, or who embarrasses his fellow-Jew in public - will lose his portion in the World to Come (see Tos. Yom Tov DH 'ha'Mechalel es ha'Kodshim 1&2) even though he has much Torah and good deeds to his credit (see Tos. Yom Tov) ...
(b) ... provided he does not do Teshuvah (which atones, at least in part, for all sins).
(c) Even suffering prior to death - will not atone for these sins without Teshuvah (see Tos. Yom Tov).

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16)
(a) Besides bringing them to a state of Pigul, Nosar or Tamei, 'desecrates Kodshim' might also mean - benefiting from Kodshim, irrespective of whether they are Kodshei Mizbe'ach or Kodshei Bedek ha'Bayis (Hekdesh's fund for the upkeep of the Beis-Hamikdash).
(b) 'One who desecrates the Mo'ados' means - that he treats Chol Hamo'ed like an ordinary weekday, either as regards work or as regards eating.
(c) Chazal refer to embarrassing a person as 'Malbin' - because when a person is publicly embarrassed, his face first of all turns red (from anger), and then (when he is unable to retaliate or to find an answer to the source of shame), the blood drains and it turns white ...
(d) ... as the Gemara in Bava Metzi'a specifically states.
(e) The Tana adds to the list someone who nullifies the Bris of Avraham Avinu - which means either not to perform the Mitzvah at all, or to pull the skin back over the Eiver ha'Milah to convey the impression that he has not been circumcised.

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17)
(a) The fifth item included in the Tana's current list is - 'Megaleh Panim ba'Torah she'Lo ka'Halachah' ...
(b) ... deliberately giving the Pesukim an interpretation which the Torah did not intend.
(c) An example of this is misconstruing the Pasuk in Kedoshim "u'mi'Zar'acha Lo Siten Leha'avir la'Molech", which one would translate as - 'handing one's sons in marriage to daughters of Nochrim' (see Tos. Yom Tov).
(d) Alternatively, 'Megaleh Panim ba'Torah she'Lo ka'Halachah' means - to brazenly contravene the Torah in public.

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18)
(a) When R. Yishmael says ...
1. ... 'Hevei Kal l'Rosh', he means - that one should serve 'a Zaken who is a Rosh Yeshivah' with alacrity.
2. ... 'v'Noach l'Sishchores', he means - that one should stand in front of young Rosh Yeshivah (Rashash [see also Tos. Yom Tov]) who still has black hair, meaning that one ready to serve him, but in a more relaxed manner.
(b) One should be happy, says Rebbi Yishmael - in the presence of all people (see Tos. Yom Tov).
(c) 'Hevei Kal l'Rosh v'Noach l'Sishchores' might also mean - that in one's youth one should serve Hash-m with alacrity, and in one's old age (when one's face turns 'black with age'), in a more relaxed manner.

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19)
(a) R. Akiva say about jesting and lightheadedness - lead a person to ongoing (see Tos. Yom Tov) adultery.
(b) When he says that tradition is a 'fence' for Torah, he means - that the oral traditions handed down by the sages, in connection with the 'Chaseros' and Yeseros (missing and extra letters respectively) are a means of understanding the Torah correctly ...
(c) ... such as the Derashah 'ba'Sukos', 'ba'Sukos', 'ba'Sukos', two of which are written minus a 'Vav', and one, with a 'Vav' - which hint at four walls, and from which Chazal ultimately learn that a Sukah of three walls is Kasher.
(d) He also says that giving Ma'asros is a fence for wealth (see also Tos. Yom Tov), which the Gemara in Ta'anis learns - from Pasuk in Re'eh "Aser Te'aser" ('Aser Bishvil she'Tis'asher').
(e) And from the fact that the Pasuk (in connection with Kidush ha'Chodesh) "Asher Tikre'u Osam" is written three times minus a 'Vav' we learn - that the date fixed by Beis-Din as Rosh Chodesh is the accepted one even if they fixed the wrong day, irrespective of whether Beis Din did so b'Ones (by accident), b'Shogeg (inadvertently) or b'Mezid (even on purpose [see Tos. Yom Tov]).

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20)
(a) 'The fence' the Mishnah gives for ...
1. ... Perishus (abstinence) is - Nedarim (vows), since a Neder helps to overcome one's Yetzer ha'Ra, when one has difficulty in abstaining from worldly pleasures without it.
2. ... Chochmah is - silence (see Tos. Yom Tov).
(b) In connection with the former, the Tana cannot be referring to Perishus from ...
1. ... Torah - in view of the Pasuk in Yehoshua "v'Hagisa bo Yomam va'Laylah".
2. ... Lashon ha'Ra (and other sins of that nature) - since the Torah has strictly forbidden it anyway.
(c) In connection with the latter, the Pasuk in Mishlei states that even a fool who has learned the art of silence - can pass as a wise man.

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21)
(a) Hash-m demonstrated an additional sign of love ...
1. ... to man (after creating him in His image) - by informing that he had done so.
2. ... to Yisrael (after calling them "His sons").
(b) The earlier statement refers to the Pasuk in Bereishis "ki b'Tzelem Elokim Asah es ha'Adam"; the latter one - to the Pasuk in Re'eh "Banim Atem la'Hashem Elokeichem".
(c) The desirable object to which the Tana attributes the third sign of love in the list - is none other than the Torah (see Tos. Yom Tov) ...
(d) ... and it is based on the Pasuk in Mishlei "ki Lekach Tov Nasati Lachem Torasi al Ta'azovu". (Note, that these three things correspond to Hash-m, Yisrael and Torah, respectively).

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22)
(a) The simple meaning of ...
1. ... 'ha'Kol Tzafuy' is - that Hash-m sees everything that a person does, even when he is locked away in a room.
2. ... 've'ha'Reshus Nesunah' is - that everybody has freewill and choice.
(b) We know that man has freewill and choice from the Pasuk in Nitzavim "See, I have placed before you life and death ... ".
(c) The Tana then states that the world is judged with the Midah of mercy ('be'Tuv ha'Olam Nidon') - whereas as from his final statement 've'ha'Kol L'fi Rov ha'Ma'aseh' we learn - that the extent of Hashem's Mercy is commensurate with the amount of Mitzvos that one performs.

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23)
(a) The Rambam explains 'ha'Kol Tzafuy v'ha'Reshus Nesunah' to mean - that hashem foresees everything that a person does, even before he has done it.
(b) He now correlates this with the following statement 'b'Tuv ha'Olam Nidon' - by explaining that the Tana is coming to teach us that the latter applies in spite of the former (i.e. Hash-m knows that a person is going to sin, yet somehow that does not interfere with his freewill not to do it, should he so choose).
(c) And he explains the Tana's final statement 've'ha'Kol L'fi Rov ha'Ma'aseh' to mean - that the more acts of Mitzvah that a person performs, the more reward he stands to receive.
(d) An example of this is - that it is by far preferable to distribute a sum of Tzedakah among a hundred poor men (and perform a hundred Mitzvos [see Tos. Yom Tov]) than to donate it all to one poor man (which is only one Mitzvah).

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24)
(a) R. Akiva says 'ha'Kol Nasun b'Eravon' (see Tos. Yom Tov). Chazal refer to - a man's legs as his guarantors (since they lead him to wherever Hash-m wants him to be [see also Tos. Yom Tov]).
(b) The 'net that is spread over the whole of mankind' - refers to suffering and death.
(c) The ...
1. ... 'store is open', he says, and the store-keeper - sells on credit (i.e. every enjoyment in this world has to be paid for in one way or another).
2. ... 'ledger too, is open' - and the hand never fails to record the details.

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25)
(a) The Mashal ends - with the fact that 'the Gaba'im (suffering and plagues [see also Tos. Yom Tov]) make their rounds each day, and claim the dues of those who availed themselves of the credit facilities'.
(b) The meaning of ...
1. ... 'mi'Da'ato v'she'Lo mi'Da'ato' is - whether the debtor is aware of his debt (and acknowledges that the punishment is justified), or whether he has forgotten about it, and claims that the punishment is unjust (see also Tos. Yom Tov).
2. ... 've'Yesh Lahem al Mah she'Yismochu' is - that a. they have the ledger on which to rely, and b. the Storekeeper (Hash-m kiv'Yachol) remembers everything.
3. .... 've'ha'Din Din Emes' is - that Hashem's judgment is palatable and not meted out with a heavy hand (see also Tos. Yom Tov).
(c) After that ...
1. ... the Tzadikim - participate in the Se'udah that is Olam ha'Ba, and so do ...
2. ... the Resha'im - who have already received their punishment (see also Tos. Yom Tov).

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26)
(a) R. Elazar ben Azaryah now discusses Torah and Derech Eretz, Chochmah and Yir'ah. 'Derch Eretz' in this context - is the interpersonal relationship between one man and the other.
(b) He says that someone who has no ...
1. ... Torah - has no Derech Eretz, either (see Tos. Yom Tov).
2. ...Derech Eretz - has no Torah.
3. ... Chochmah - has no Yir'as Shamayim (see Tos. Yom Tov).
4. ... Yir'ah - has no Chochmah.
(c) He says the same about Binah - (what a person is able to extrapolate from what he has learned), and Da'as - (the underlying reasons for what he learns).
(d) The last pair of items in R. Elazar ben Azaryah's list is - 'Im Ein Torah, Ein Kemach ... '.
(e) When he says ...
1. ... 'Im Ein Kemach, Ein Torah', he means - that if a person has no flour (see Tos. Yom Tov [i.e. nothing to eat]), how can he learn Torah?
2. ... 'Im Ein Torah Ein Kemach, he means - that if he does not learn Torah, what purpose does his food serve, as it would be preferable for him to die.

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27)
(a) Based on a Pasuk in Yirmeyahu R. Elazar ben Azaryah compare someone whose ...
1. ... wisdom exceeds his deeds - to a tree with many branches and few roots, which stands to be uprooted by the wind.
2. ... deeds exceed his wisdom - to a tree with few branches but with many roots - which all the winds in the world cannot uproot.
(b) The Pasuk in Yirmeyahu compares someone who trusts in human beings to an Ar'ar ba'Aravah (a single tree in the plains [see Tos. Yom Tov]) - which will not see when the good comes, and which will dwell in the plains like dry wood in the desert (see Tif'eres Yisrael).
(c) And the Navi compares a person who places his trust in Hash-m - to a tree that is planted next to water.
(d) He writes that ...
1. ... the roots of the tree - will reach a spring.
2. ... the tree itself - will not remain unaffected in time of heat, and not worry in time of draught.
3. ... the leaves of the tree - will remain fresh, and ...
4. ... that it will not cease to bear fruit.

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28)
(a) R. Eliezer ben Chisma draws a distinction between Kinin and Pischei Nidah (see Tos. Yom Tov), Tekufos and Gematriyos.
1. 'Kinin' - are the very complex laws of bird Korbanos (there where a Chovah became mixed up with a Nedavah, or if an Olas ha'Of (which needs to be brought on the top half of the Mizbe'ach) became mixed up with a Chatas ha'Of (which is brought on the lower half).
2. 'Pischei Nidah' - are the equally complicated laws of a woman who is not sure when her Veses is due, and who may require as many as ninety-five Tevilos (see Tos. Yom Tov).
3. ... 'Gematriyos' refers to the area of Torah connected with numerical values (see Tos. Yom Tov). 'Tekufos' to - the cycle of the constellations (see Tos. Yom Tov).
(b) He describes Kinin and Pischei Nidah as 'basic oral Torah' (see Tos. Yom Tov DH 'Hein Hein' 1 and 'Hein Hein' 2 [for which one receives reward]), and Tekufos and Gematriyos - as 'Parpera'os la'Chochmah' (which merely cause a person to be respected).
(c) He uses the word 'Parpera'os' - which means a dessert that one eats at the end of the meal purely for pleasure (not for satisfaction like the main course), because likewise Tekufos and Gematriyos do not constitute the main learning, but come to give a person personal benefit (as we explained [see also Tos. Yom Tov]).

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