Pirkei Avot - Ethics of the Fathers

~Level 1~
Bartenura - "vows" - when a man begins in Perishut (separation) and he fears that he will transgress (his resolution in Prishut), he can take it on himself as a vow (neder) to not do such and such and through this, he conquers his yetzer (evil inclination).

"silence" - what are we referring to? If from words of torah, scripture already said: "you shall meditate on it day and night" (Yehoshua 1:1). If from words of slander or curses, these are already torah prohibitions. Rather, it must be referring to permitted words between man and his fellow. Namely, that one should minimize these as much as possible. On those Shlomo said: "in a multitude of words, transgression will not be avoided" (Mishlei 10:19).

~Level 1~
Rabeinu Yosef ben Shushan - great heaviness (seriousness) with women is a very big fence against sin. And due to mentioning this fence, he brought the other fences.

~Level 1~
Rashi - "habituates" - i.e. draws a person to sin
"fence" - a fence and strengthening
"separation" (perishut)" - when a person begins in separation (Perishut) and fears (transgressing his resolutions), let him take it upon himself as a neder (vow) to not do such and such and through this he will conquer his yetzer (evil inclination).

~Level 3~
Rabeinu Yonah - "nedarim.." - one who draws close to the nature of the physical and is drawn after his lusts and pleasures, then even if he does nothing forbidden, but nevertheless, he distances from the root and foundation of the soul. Further still, he also causes the soul to be drawn after the body and the physical and to detach (mesayef ota bemaaratza) it from its root and foundation, as written: "Lewdness and wine take away the heart" (Hosheah 4:11).

This refers to Daat (inner knowledge), as written: "he who hearkens to reproof acquires heart" (Mishlei 15:32). Therefore, the sages gave an advice to one who is not able to rule over his spirit and is drawn after the pleasures. Namely, to make a neder (vow) for some time such as saying: "I will only eat and drink such and such". Or to forbid on oneself something permitted until one habituates in this and rules over it. Thus, he conducts himself to conquer his inclination.. as Rabbi Pinchas said: "if you cannot eat chulin with Tahara (purity) all year, eat thus for seven days" (Yerushalmi Shabbat 1:3)..

However, it is not proper to fence oneself with fences unless one's yetzer overpowers him. Namely, that he makes neders in the way of healing. But one who already rules over his spirit and is capable of attaining the trait of Separation (Perishut) without a neder - he should not make a neder, as written: "is it not enough what the torah forbade you that you forbid on yourself permitted things?" (Yerushalmi Nedarim 9:1).

But certainly if a person sees that his yetzer overpowers him, he must make a great fence according to what he needs to conquer his yetzer.

And after he conquers his yetzer, he can return to the middle way. This is analogous to a doctor who sees a patient with a minor illness which is easy to heal. He thus prescribes a light healing medication. But when he sees the illness has become severe and intense, he chooses a strong medication until the patient heals and afterwards the doctor switches to light medications which maintain the body's health.

As to why they said a "neder' and not a "shavua" (oath), this is because an oath separates immediately and he cannot transgress it. But a neder is when he says something like: "If I eat more than this amount until some day, all fruits are forbidden to me for x days".

This is called a fence since it is something he can transgress (unlike an oath).
But nevertheless, for one whose heart's intent is to Heaven and he cannot control himself, it is better to make this fence somehow without resorting to using a vow (Neder).

~Level 2~
Ohr Pnei Moshe - here is referring not to human wisdom but to torah wisdom. For it is known what scripture says: "In a multitude of words, transgression will not be avoided, etc." (Mishlei 10:19). And it is written in many books that the "prosecutors" (bad angels) created from man's sins confound his thoughts when he learns torah. This is what our sages said: "the fence of wisdom is silence", i.e. the wisdom of torah - to silence from worldly matters. Understand this.

~Level 3~
Rabbi Avraham Azoulai - Ahava b'Taanugim - some explain that most people fear sin like a person fears a physical danger. But the yetzer hara habituates a person in sin and reassures him from the danger he is afraid of. On this he said that through laughter and levity which a person habituates in and especially with women - he habituates in ervah (lewdness). Through this, the erva becomes as permitted in his eyes, despite that it was previously a very severe [sin] in his eyes.

"maasrot" (tithes) - although according to human logic, one who takes maaser should have less and he may come to poverty.. But nevertheless, the truth is the opposite. For the maasrot are a fence and guard to guard one's wealth.

"nedarim" - although according to human logic, it would seem that when a man makes an oath to not do something, then the yetzer would seize him to transgress it. But it would not be so much if he did not make an oath. On this Rabbi Akiva said that it is not so. Rather, nedarim are a fence to perishut, i.e. to separate from all sins in the world, like those tzadikim who swore against their yetzer.

"silence" - although according to human logic, wisdom is attained primarily through speech. Namely, that one debates and argues. But the truth is not so. Rather, the fence of wisdom, i.e the way to attain wisdom is through silence.

And that which he said the word "fence" first, before the word "wisdom" (fence of wisdom) while in all the other cases he did not say the word "fence" first, but rather said it afterwards (ex.nedarim is a fence to separation), this is because the other cases have other fences also. For example wealth may have other fences besides maaser. But for wisdom, the fence is silence and nothing else.

~Level 3~
Chida - Marit Ayin - perhaps he said both "laughter" and "lightheadedness" are not proper. But laughter alone may be good and a mitzvah, as Rabbi Porat Yosef wrote (daf 38) on the Talmud (Taanit 22a) regarding the men who would cheer up others with humor. For through joy one ascends from the level of katnut (smallness) to the level of gadlut. And these two men of humor would alleviate people's pain and raise (cheer) them up. This is hinted by Yitzchak "raise him up" (vehaalehu as an Olah offering).

For through laughter l'Shem Shamayim one raises up the laughter of youth. "and he took the two (shnei) lads", i.e. the years (shanim) of youth..

Thus we learn there is a laughter which is mitzvah and makes tikunim (rectifications). Thus Rabbi Akiva said "laughter and lightheadedness", i.e. the two from the Sitra Achra (side of evil), and a sin leads to more sin - [these two] habituate a person (margilim et haAdam l'erva) roshei teivot "Amah" (male organ), Sitra Achra due to the hand sent there and it becomes as permitted r"l. For this is already from the Sitra Achra.

~Level 3~
Chida, Kikar l'Eden - "be light to a head" (previous mishna) - Rabbi Hagiz explained in Etz Chaim that Rabbi Yishmael said (previous mishna) "be light to a head", i.e. sometimes one should do a bit of light-headedness and words of humor, and have his mind mixed even with children. Thus, when depression (mara shechora) comes, it will be easy to remove it.

On this Rabbi Akiva said that if one needs temporarily some laughter and lightheadedness, he should be careful to not be drawn after them. This is a summary of his words.

Thus, according to him, Rabbi Yishmael did not at all permit laughter and lightheadedness, ch'v. But rather, a little lightheadedness. Thus he said "kal l'rosh" (be light of head) to hint that he should not be kalut rosh mamash (fully lightheaded). But rather "light of head", i.e. a little bit. And this is specifically for healing. "v'noach l'tishchoret", for marah shechora (depression).

And receive every person with joy. Through this, you will detach the marah shechora in having joy and words of humor. His intent was for healing.

Afterwards, Rabbi Akiva came and said that [full] laughter and lightheadedness, these two are forbidden even temporarily and for healing. For Rabbi Yishmael only permitted a little of these and only temporarily.

~Level 3~
Siftei Daat on Avot (R.Yerucham Levovitz) - in Daas Torah 3:116-117 - See the Path of the Just (ch.7):

This was said by King Shlomo, peace be unto him: "I said of laughter, it is silly; and of merriment, what use is it?" (Ecc. 2:2). And the Sages of blessed of memory, said: "laughter and light-headedness habituate a person to illicit relations" (Avot 3:13).

For even though sexual immorality is regarded as severe by every man of faith, and his heart fears approaching it, due to the vivid picture that has been imprinted in his mind of the enormity of the sin and the severe punishment it incurs, nevertheless, laughter and light-headedness draw him on little by little, advancing him nearer till the fear of sin leaves him bit by bit, degree after degree, until he reaches the sin itself and commits it.

And in the book Orchot Chaim (Ot 40) by Rabeinu Asher (Rosh): "do not conduct yourself with light-headedness and may the fear of Heaven be upon you".

It is clear from his words that light-headednes and fear of Heaven are two opposites and the pre-requisite to fear of Heaven is heavy-headedness (koved rosh, seriousness).

For light-headedness is a state of removing the yoke of Heaven. It is removing from one's heart thoughts of uprightness and examination (machshavot haysharot vehaiyunim), until thoughts of fear [of sin] do not enter his heart at all and he loses sense of the severity of matters. Thus even severe sins like ervah (lewdness) which he knows and realizes the greatness of the sin and its punishment, but nevertheless, there is nothing to hold back and restrain his spirit from doing it.

The Saba of Kelm explained beautifully the words "light-headedness" and "heavy-headedness".

He said that their explanation is literal - a "light head" or a "heavy head". That is to say, as an analogy, when a fruit tree is laden heavily with fruit, the wind will not move it so easily.

But when the tree is without fruit, every light wind will already sway it in all directions.

So too, a light-headed person is a fruitless tree. He is empty of all growth and content. Thus, for every light wind of tumah (impurity) and lust which blows on him, already he talks and yields to it.

But a man of heavy-headedness is completely full on all sides with thoughts of torah and fear. For such a person, even powerful winds will not easily budge him. Rather, he wil stand at his place and fear G-d.

If you want to know a man and his deeds examine his movements. He whose head is heavy, full of sarafei torah and fear within him, you will see this in his movements. For his head is fixed and does not move and he does not laugh easily.

But if you look at a man who sits on street corners, whose head is light, you will notice immediately that there is nothing within him. He will already sway at every heard thing and the slightest sound, like a free bird which sways its head constantly in all directions and certainly "he cannot be quiet" (Isaiah 57:20).

~Level 4~
Maharal - in the previous mishna, he said: "receive every person with joy". Thus it seems joy is good. On this he wrote here that even though joy is good, namely, that one shows joy to others. For through this people benefit from him (ruach habriot noche hemenu), and one honors them as is fitting to do. But as for joy itself "what does it do?" (Kohelet 2:2).

Thus he said: "laughter and light-headedness, etc." For laughter is excess joy. Thus, even though one should not distance from joy, but as for laughter which is excess joy - it is proper to distance from.

(R. Hartman: later in chapter 6 mishna 7, he writes: "laughter is not the same as joy. For joy is primarily in the heart, but laughter is not only in the heart. It is also in action (maase)... and in the Talmud (Berachot 31a): "it is forbiden to fill one's mouth with laughter in this world"...)

"laughter habituates a person to lewdness (erva)" - for erva is itself called laughter, as written: "he brought us a Hebrew man to laugh at us" (Ber.39:14), which refers to lewdness (ervah). Similarly, we find in several places in scripture that ervah is called laughter. And even marital relations in holiness is called "laughter" as written: "he saw Yitzchak laughing with his wife, Rivka" (Ber.26:8).

Thus he said that laughter and light-headedness habituate and lead completely to ervah. For laughter brings to other laughter, namely ervah.

You should know further how laughter and light headedness habituate a person to erva.

This is because "ervah" is the withdrawal of G-d from man. You can see this for even when this act is not sin, nevertheless it is written: "He should not see anything lewd (ervah davar) among you and turn away from you" (Devarim 23:15).

(RH - it seems he is referring to the sending out of the Baal Keri (man who had a seminal emmission) outside the (tabernacle area) and the commandment to cover excrement (Devarim 23:14). Scripture calls this a "lewd thing" (ervat davar)". Thus, "a lewd thing" causes "turn away from you")

All the more so, that when it is a devar ervah of complete sin that it is a withdrawing of the Shechina (Divine Presence). For it is a physical (coarse) matter and G-d's holiness is not there. This is because G-d's holiness and this act are complete opposites. For He is holy and this act is animalistic and physical (behemi v'chomri) as we explained many times.

Therefore, this act is far from G-d, blessed be He. And when a man stands in fear, without laughter or lightheadedness, for all fear is from G-d Who is opposite him - then he will not come to this. Because through it man distances from G-d.

But when man stands with laughter and lightheadedness, and he is removed from the fear - this is the beginning of removing and distancing oneself from G-d, blessed be He. And this habituates and brings him to the act which is far from G-d until he comes to the sin of ervah completely...

You should know that man is not like other creations. For other creations do not acquire anything more than what it was created with. But man was created lacking, "man was born as a wild donkey" (Iyov 11:12). And afterwards, man acquires wholeness and becomes whole. There are three things man acquires:

One, intellect and wisdom. For he was created devoid of knowledge (daat) and he [must] acquire it.

Two, good and just deeds which are an acquisition (kinyan). For these were not born with him. Thus, they are considered an acquisition of man.

Three, his wealth and money. For man "emerges naked from his mother's womb" (Iyov 1:21) - naked of intellect, naked of deeds, and naked of wealth.

Thus these three things are acquisitions of man and are not born with him.

And for everything which is acquired, just like it can be acquired, so too it can be removed and lost. Due to this, man needs specifically to make a fence and guard these three things so that he does not come to loss.

And that which can be most called an acquisition for man is the divine torah. For due to its loftiness and exaltedness to the extent that it is called the "Torah of G-d", it is not near to man and it is not like the previous three things mentioned earlier.

For since they (other acquisitions) are near to man and associated with him, although they are also "acquisitions" but nevertheless the acquisition merges with the acquirer until they are like one. For that which is near man himself, who is the acquirer - becomes one with him. Thus it does not part without difficulty and is not easily removed.

But these three things (wealth, perishut, etc.) are not so close to man. Thus they have "removal". And all the more so for the divine Torah which is completely divine while man is physical - it is easily removed from man.

We explained this earlier in the mishna: "he whose fear of sin precedes his wisdom".

This is what our sages said:

"Acher asked R. Meir: What is the meaning of the verse: 'Gold and glass cannot equal it; neither shall the exchange thereof be vessels of fine gold?' (Job 28:17) He answered: 'This refers to the words of the Torah, which are hard to acquire like vessels of fine gold, but are easily destroyed like vessels of glass'" (Chagigah 15a).

Thus, due to the torah's lofty and sublime level, for it is divine wisdom - it is difficult to acquire like gold vessels. For these are not with man and not easily found. So too for words of torah - it is difficult to reach and acquire them. For the torah is divine transcendent intellect on high (sechel elyon Eloki)....

(RH - and in Netiv Hatorah (ch.4) he writes: for the Sechel (divine intellect) is separate from man. Due to this, man needs great strain and labor to acquire the divine intellect..)

"maasrot is a fence for wealth" - for wealth, which is an acquisition of man, is prone to being removed from him. This is so more than the other acquisitions mentioned earlier. For wealth does not at all join to a man.

It is not like wisdom which stands with him and joins with him. Rather, wealth is completely separate from man. Therefore, wealth needs more fencing than the others. For they have some aspect of joining and attaching to man.

"maasrot (tithes) is a fence for wealth" - for when man gives his money to G-d, a blessing from G-d will come on his money. Therefore, G-d commanded to give a tenth to Him. Through this one offers of his money to the domain of G-d (reshut Hash-em).

And specifically "the tenth is holy to G-d" (Vayikra 27:32). For the specific numbers are until nine. Ten is considered a group and congregation (eidah v'klal). Because numbers go only until ten. After that it is "one and ten" (echad esrei in Hebrew), "two and ten", etc.

Thus things increase (in name) only until ten.

This is because there is no increase on a klal (group). Ten and a thousand are considered equivalent. Our rabbis learned this from the verse: "how much longer will this evil congregation ('Eidah Rah' of the 10 spies).." (Bamidbar 14:17). We explained this earlier. For the tenth completes to ten which is the klal (group).

Thus the tenth has a special segula (property) that it is fitting for Above, since G-d, blessed be He, includes everything. Therefore the tenth which completes the number until it is everything is fitting for G-d who is everything.

Through this you will understand further what our sages said: " 'aasser taasser' take a tenth so you will become wealthy". For the specifics are only parts and every part is subject to loss because it is only a part. But for the tenth which completes the count to 10, it is not a specific and thus not subject to parts. Thus it does not come to loss.

And therefore, when one gives a tenth to G-d, through this G-d clings there in that He includes everything.

It is for this that one gives the tenth which perfects to 10, the number of everything, to G-d who includes everything. Then there is blessing and increase. For the klal is blessing since there is no loss to a klal, only wealth (a klal has permanence and increase)..

Due to this the word ten "esser" is like "osher" (wealth). For the tenth is wealth, it completes to the number which has everything. Thus "take a tenth in order to become wealthy".

"nedarim (vows) are a fence to separation" - this corresponds to man's deeds. For man's deeds are also his acquisitions. For the evil inclination is in man by nature since his youth, as written: "for the inclination of man's heart is evil from his youth" (Bereishit 8:21).

Man was born with this nature and thus evil deeds are not called his acquisitions. For it is not proper to call an acquisition that which is born with man by nature as soon as he emerges out of the womb of his mother.

Rather only good deeds specifically are acquisitions. For if man goes after his nature, he will not have any good deeds at all.

Therefore, they said: "nedarim (vows) are a fence to separation". For when a man's yetzer (evil inclination) overpowers him, dragging him after the evil inclination he was born with, man must make nedarim (vows).

This is as our sages: "Shimon Hatzadik said: all my days I never ate from the offering of a nazir tamei except once..." (Nedarim 9b, see there).

Shimon HaTzadik said: all my days I never ate from the sin-offering of a nazir tamei (defiled) except once. On one occasion a nazir came from the South country, and I saw that he had beautiful eyes, was of handsome appearance, and with thick locks of hair symmetrically arranged. Said I to him: 'My son, what [reason] did you see to destroy this beautiful hair of yours?' He replied: 'I was a shepherd for my father in my town. [Once] I went to draw water from a well, gazed upon my reflection in the water, whereupon my evil desires rushed upon me and sought to drive me from the world [through sin]. But I said unto it [my lust]: "Wretch! why do you you vaunt yourself in a world that is not yours, with one who is destined to become worms and dust? I swear that I will shave you off [his beautiful hair] for the sake of Heaven."' I immediately arose and kissed his head, saying: 'My son, may there be many nazirites such as you in Israel! Of you the Torah says: "when either a man or a woman shall separate themselves to vow a vow of a nazirite, to separate themselves to Hash-em"

Thus Nezirut which is a "Nazir to Hash-em" causes Separation (Perishut) - that a man not be drawn after the yetzer hara (evil inclination) he was born with. Therefore, Nedarim are a fence to Perishut (separation) from sin.

"the fence of wisdom is silence" - as explained, for man is of physicality, not of intellect (eino sichli). For he was born without intellect. Therefore, he said: "the fence of wisdom", namely, that a man be of intellect (sichli), is that he be a silent person (baal shtika). And through silence he will acquire the Intellect.

We explained this earlier in the mishna: "I have not found anything as good for the body as silence" (Avot 1:17), how silence is a fence to wisdom. For there we explained that the intellect and the power of speech are separate powers. For the power of speech is a physical power and when one strengthens, the other weakens. The great proof of this is at the time of old age. For then the powers of the body weaken and consequently, the powers of the intellect strengthen. Thus, you can see that the intellect and the powers of the body are separate and inverses of each other.

(Rabbi Hartman - as our sages said: "the older torah scholars get, the wiser they become" (Shab.152a)...
If you ask: "but it also says later there: 'for amei haretz (unlearned), the older they get the more foolish they become'. Hence instead of bringing a proof from the torah scholars that old age is a time of strengthening of the intellect, bring a proof from the amei haaretz for the opposite".
The Maharal explains there: "it is the opposite for the elders of the amei haaretz, for their whole matter and intellect is corporeal (gufani, physical), and they don't have a separate intellect (sechel nivdal). Therefore, the older they get, the weaker their physical powers become, and likewise their intellect which is corporeal also weakens. For their intellect is of physicality as known to those who understand this..")

Thus, it is proper for the intellect to strengthen when the faculties of the body (speech) do not operate. And when the power of speech operates, the intellect is not in its power. For two opposites cannot co-exist.

We have explained the four things.. These four things include all the things which need a fence.