לִֽי־עֵ֭צָה וְתוּשִׁיָּ֑ה אֲנִ֥י בִ֝ינָ֗ה לִ֣י גְבוּרָֽה׃
Moją jest rada i sprawność; jam jest przenikliwość, moją dzielność.
English Explanation of Pirkei Avot
The sages taught in the language of the mishnah. Blessed be He who chose them and their teaching. Rabbi Meir said: Whoever occupies himself with the Torah for its own sake, merits many things; not only that but he is worth the whole world.
He is called beloved friend; one that loves God; one that loves humankind; one that gladdens God; one that gladdens humankind.
And the Torah clothes him in humility and reverence, and equips him to be righteous, pious, upright and trustworthy; it keeps him far from sin, and brings him near to merit.
And people benefit from his counsel, sound knowledge, understanding and strength, as it is said, “Counsel is mine and sound wisdom; I am understanding, strength is mine” (Proverbs 8:14).
And it bestows upon him royalty, dominion, and acuteness in judgment.
To him are revealed the secrets of the Torah, and he is made as an ever-flowing spring, and like a stream that never ceases.
And he becomes modest, long-suffering and forgiving of insult.
And it magnifies him and exalts him over everything.
The sixth chapter of Avoth is not truly part of the Mishnah and was not originally part of tractate Avoth. It is not found in the good manuscripts of the mishnah, but is generally found in early manuscripts of tractate Avoth as recorded in the siddur. It was added to Avoth in the middle ages as a result of the custom to learn Avoth during the Sabbaths between Pesach and Shavuoth. Since there are six Sabbaths between the two festivals, and the original tractate Avoth was only five chapters, another chapter was added. The chapter that was chosen was originally part of tractate Kallah, one of the minor tractates. It deals with the study of Torah, and is hence called “Perek Kinyan Torah”, “The Acquisition of Torah”. The chapter was chosen because of its similarity in content and style to Avoth and because Shavuoth, the holiday which immediately follows the reading of this chapter in synagogues, is the time when the Torah was given.
Although this material is not really mishnah, it has been included in Mishnah Yomit since it is now part of printed editions of the mishnah. Throughout my commentary I will call each individual unit a “mishnah”, even though this is not truly accurate.
The first section of the mishnah is an introduction, which lets the reader know that this is not truly part of the Mishnah, but that it is similar to the mishnah. It also contains a short, opening praise for God. These two lines were added in the middle ages when this chapter was appended to Avoth.
The remainder of the mishnah contains the ultimate praise of the one who studies Torah for its own sake. We should also note that the mishnah can be divided into seven sections (although there may be other ways of dividing the mishnah). This may not be accidental and this “perfect number” may part of the poetics of Rabbi Meir’s praise of Torah study. Each section seems to move forward in its praise, until it reaches the thundering crescendo the Torah scholar sits at the top of God’s creation.
Most of the mishnah is self-explanatory but we should note that although there is great glory to the Torah scholar, and he has royalty and strength and is above everyone else, he is nevertheless humble, and is not easily insulted. The Torah scholar is not a prima donna, using his knowledge to show everyone his superiority. His leadership and closeness to God is not expressed through deriding others, but he is loved by people as much as he is loved by God. Without this balance, he probably could not truly be called a Torah scholar, for his learning has not perfected his personal attributes. He also would not fit the category of one who studies Torah for “its own sake”. The great attributes that Rabbi Meir describes would not be used for one who studies Torah for ulterior motives.
He is called beloved friend; one that loves God; one that loves humankind; one that gladdens God; one that gladdens humankind.
And the Torah clothes him in humility and reverence, and equips him to be righteous, pious, upright and trustworthy; it keeps him far from sin, and brings him near to merit.
And people benefit from his counsel, sound knowledge, understanding and strength, as it is said, “Counsel is mine and sound wisdom; I am understanding, strength is mine” (Proverbs 8:14).
And it bestows upon him royalty, dominion, and acuteness in judgment.
To him are revealed the secrets of the Torah, and he is made as an ever-flowing spring, and like a stream that never ceases.
And he becomes modest, long-suffering and forgiving of insult.
And it magnifies him and exalts him over everything.
The sixth chapter of Avoth is not truly part of the Mishnah and was not originally part of tractate Avoth. It is not found in the good manuscripts of the mishnah, but is generally found in early manuscripts of tractate Avoth as recorded in the siddur. It was added to Avoth in the middle ages as a result of the custom to learn Avoth during the Sabbaths between Pesach and Shavuoth. Since there are six Sabbaths between the two festivals, and the original tractate Avoth was only five chapters, another chapter was added. The chapter that was chosen was originally part of tractate Kallah, one of the minor tractates. It deals with the study of Torah, and is hence called “Perek Kinyan Torah”, “The Acquisition of Torah”. The chapter was chosen because of its similarity in content and style to Avoth and because Shavuoth, the holiday which immediately follows the reading of this chapter in synagogues, is the time when the Torah was given.
Although this material is not really mishnah, it has been included in Mishnah Yomit since it is now part of printed editions of the mishnah. Throughout my commentary I will call each individual unit a “mishnah”, even though this is not truly accurate.
The first section of the mishnah is an introduction, which lets the reader know that this is not truly part of the Mishnah, but that it is similar to the mishnah. It also contains a short, opening praise for God. These two lines were added in the middle ages when this chapter was appended to Avoth.
The remainder of the mishnah contains the ultimate praise of the one who studies Torah for its own sake. We should also note that the mishnah can be divided into seven sections (although there may be other ways of dividing the mishnah). This may not be accidental and this “perfect number” may part of the poetics of Rabbi Meir’s praise of Torah study. Each section seems to move forward in its praise, until it reaches the thundering crescendo the Torah scholar sits at the top of God’s creation.
Most of the mishnah is self-explanatory but we should note that although there is great glory to the Torah scholar, and he has royalty and strength and is above everyone else, he is nevertheless humble, and is not easily insulted. The Torah scholar is not a prima donna, using his knowledge to show everyone his superiority. His leadership and closeness to God is not expressed through deriding others, but he is loved by people as much as he is loved by God. Without this balance, he probably could not truly be called a Torah scholar, for his learning has not perfected his personal attributes. He also would not fit the category of one who studies Torah for “its own sake”. The great attributes that Rabbi Meir describes would not be used for one who studies Torah for ulterior motives.
Haamek Sheilah
BECAUSE OF THE DIVINE NATURE OF THE PROPHETS AND HAGIOGRAPHA, THEY HAD TO BE WRITTEN IN A PARTICULAR STYLE
THE EXPLANATION GIVEN above, however, is still not clear. Can it be that because God burdens [the people of Israel] with the twenty-four Books of the Prophets and the Hagiographa, [this prevents] them from sinning? Further, what kind of burden is this? [The burden of learning the twenty-four books] is unlike the toiling that is described in Tractate Betzah 25b, which we previously discussed [in the last chapter]. It was because of [the stubborn nature of the people of Israel] that they were commanded to toil in the study of Torah day and night, even beyond that which was needed to know how to practice, for this would weaken1Literally, “pluck the strength [of their evil inclination].” the strength [of their evil inclination] and soften their heart of stone. The Oral Law is called Tushiyah2Prov 3:21, 8:14, etc. Though this word is usually translated as “counsel” or “understanding,” it is linked here to the word mateshes – “weakens” (the body or the evil inclination). See Tractate Sanhedrin 26b, “[Pertaining to the verse (Isa. 28:29), ‘Wonderful is His tushiyyah, His counsel, great is His wisdom.’ R. Hanan said, Why is the Torah called tushiyyah? Because it weakens the strength of man.’” On Prov. 2:7, the Gaon of Vilna says that it weakens the evil inclination. because the light it contains [causes one] to return to the right [path]. However, by [merely] increasing the quantity of the Written Torah, no additional burden would be imposed [to occupy the Jewish people so as to prevent them from sinning].3The Netziv argues that the Prophets and Hagiographa do not require the kind of intense study necessary in learning the Oral Law. Another problem is that the wording of R. Hunia’s statement in Koheles Rabbah does not read well. What connection is there between toiling in the study of the Prophets and Hagiographa and the performance of precepts and righteous acts?4Also “charitable acts.”
THE EXPLANATION GIVEN above, however, is still not clear. Can it be that because God burdens [the people of Israel] with the twenty-four Books of the Prophets and the Hagiographa, [this prevents] them from sinning? Further, what kind of burden is this? [The burden of learning the twenty-four books] is unlike the toiling that is described in Tractate Betzah 25b, which we previously discussed [in the last chapter]. It was because of [the stubborn nature of the people of Israel] that they were commanded to toil in the study of Torah day and night, even beyond that which was needed to know how to practice, for this would weaken1Literally, “pluck the strength [of their evil inclination].” the strength [of their evil inclination] and soften their heart of stone. The Oral Law is called Tushiyah2Prov 3:21, 8:14, etc. Though this word is usually translated as “counsel” or “understanding,” it is linked here to the word mateshes – “weakens” (the body or the evil inclination). See Tractate Sanhedrin 26b, “[Pertaining to the verse (Isa. 28:29), ‘Wonderful is His tushiyyah, His counsel, great is His wisdom.’ R. Hanan said, Why is the Torah called tushiyyah? Because it weakens the strength of man.’” On Prov. 2:7, the Gaon of Vilna says that it weakens the evil inclination. because the light it contains [causes one] to return to the right [path]. However, by [merely] increasing the quantity of the Written Torah, no additional burden would be imposed [to occupy the Jewish people so as to prevent them from sinning].3The Netziv argues that the Prophets and Hagiographa do not require the kind of intense study necessary in learning the Oral Law. Another problem is that the wording of R. Hunia’s statement in Koheles Rabbah does not read well. What connection is there between toiling in the study of the Prophets and Hagiographa and the performance of precepts and righteous acts?4Also “charitable acts.”
Or HaChaim
ושמרתם את כל המצוה..למען תחזקו "You shall keep all the commandment in order for you to be strong, etc." Moses advances this argument against the people who suggested a temporary neglect of Torah study, something which physically weakens those who pursue it with intensity. The argument was that they had to husband their physical strength in order for them to conquer the Canaanites. Compare Sanhedrin 26 describing Torah study as a physically debilitating experience based on the word תושיה in Isaiah 28,29. I have mentioned previously that whenever Moses uses the expression כל המצוה in the singular he refers to Torah study. The reason Moses used the expression ושמרתם here, an expression associated with the observance of negative commandments is that neglect of Torah study would be considered a violation equal to transgressing a negative commandment. Moses concludes our verse by saying: "in order that you will be strong" to tell you that far from weakening you, Torah study and מצוה-performance will strengthen you in the forthcoming war by G'd. This is also the meaning of Proverbs 8,14: אני בינה לי גבורה, "once I have acquired insight (through Torah study) courage and strength will be mine."