txt/Mishnah/Acharonim on Mishnah/Ikar Tosafot Yom Tov/Seder Nezikin/Ikar Tosafot Yom Tov on Pirkei Avot/English/Sefaria Community Translation.txt

Ikar Tosafot Yom Tov on Pirkei Avot
עיקר תוספות יום טוב על משנה אבות
Sefaria Community Translation
https://www.sefaria.org

Ikar Tosafot Yom Tov on Pirkei Avot



Chapter 1



Mishna 1

When [the Torah] was revealed at Sinai, he received it with its general principles, its particulars and its inferences and there was no law that was to be innovated [later]. And it is as it is found in Torat Cohanim which is cited by Rashi on Leviticus 25:1 at the beginning of Parshat Behar. And to teach this, [the mishna] states "from Sinai." And 'it is not an empty thing,' since, behold, it is a sign of the religion: it is one for its nation, the congregation of Israel that received it. It is complete to its Creator - the students, they are the children of God; what an experienced student is to innovate in the future, all of it was received by Moshe. As it is stated (Deuteronomy 9:10), "and upon them, as all of the words," and as we expound it in Megillah. And see the Tosafot Yom Tov.
<b>and he passed it on, etc.:</b> As everything that he received, he passed on to Yehoshua. But concerning Moshe, it cannot state that it was passed on to him, since the fiftieth gate [of wisdom] was not passed on to him, as is elucidated in Tractate Rosh Hashanah 21b.
<b>and the prophets passed it on to the men of the Great Assembly:</b> [Meaning] to say that even though not all of the Assembly were prophets, the entire Torah was passed on to them, etc. But afterwards - as the generations declined - not the entire thing was passed on. But [rather] everyone received it according to his ability. And nonetheless, the [portion of] the Torah that was in his hand was a transmission to him, [that had been passed on] one man from another [going back] to Moshe, our teacher - peace be upon him.
<b>"and stand up":</b> They [used] an expression of standing, since from the days of Moshe until the days of Rabban Gamliel, they would study while standing and the teacher would sit on a chair (Megillah 21a) - Midrash Shmuel. And it appears to me that the expression, "and stand up," is [meaning to say] to stand them up in understanding the truth of the Torah [and even though there were many students], since this is [something's] standing and preservation, and falsehood has 'no feet,' 

Mishna 2

And [the explanation of Rabbi Bartenura] is difficult to me, since if so, [“on the Torah”] is not a warning at all; and [so] it is not similar to the others. And it appears to me that ["the Torah" here] is [referring to] reason and Torah study. And this is [the understanding] of that which is written, “if not for my covenant (which is studied) night and day.” [This is] as the matter is stated (Yehoshua 1), “and you shall reason in it night and day." And see Tosafot Yom Tov.
 And in the tractate Megillah 31a, it concludes, “If not for my covenant, etc... I would not have set” - that in the covenant between the pieces, the Holy One, blessed be He, promised that even if the Jews sin, the creation of the world will be preserved in the merit of the sacrifices. And see Tosafot Yom Tom. 

Mishna 3

<b>The man of Sokho:</b> He was the master of the place that was called Sokho. [This is related to] the expression, "my man, [the] High Priest." 
<b>"as servants, etc.":</b> He stated it with a [Hebrew letter], kaf that indicates a comparison, and he also repeated his words, "but rather be, etc." and he was precise in his expression and did not say only, "be, etc." and he also called those that serve in order, etc., 'servants;' so that we not err in any way to say that it is forbidden to serve in order, etc., as this is not [so]. Since one who serves thus is also completely righteous and is called a servant of God. (And for naught did Tsadok and Beitos err, but he should have explained it explicitly, that it be explicit for all that hear [it].) But he came to teach that there is a level and status that is greater and that is the one who serves from love. And he came to warn us to also be from those that serve from love. And see Tosafot Yom Tom who wrote about this at length.
And meaning to say that this is the distinction between a reward and payment. Since payment is what must legally be given. 
<b>"not, etc.":</b> And a different version of the text is, "in order not, etc." And I did not understand this version, as it is not applicable to say that he should serve in order and on condition that if He would give him a reward, he would not serve Him. And it is not difficult [that] behold also one who serves not in order, etc., knows that in the end the reward will come, and behold he hopes for the reward; [since] this is not [so.] As the one who [truly] serves from love is always coming short in [his] service in his [own] eyes.  And he thinks to himself that he has not served as is fitting to Him, due to his great love for Him, may He be blessed. And just the opposite, he fears for his soul lest he has sinned in his shortcomings in his service and has been guilty. And that [this Mishnah] ends, "and may the fear of Heaven, etc.," [and] called Him with the name, "Heaven," is to say that the fear should not be be a fear of punishment, God forbid, but [rather] a fear (awe) of His greatness, may He be blessed. [This is as] it appears to me - Tosafot Yom Tov.

Mishna 4

<b>They received from them:</b> The explanation  [of "from them"] is from Shimon and Antigonos - Rama. And there are books that have the textual variant, "from him." And Midrash Shmuel wrote that it is a [more] exact version, if it is substantiated. And see the Tosafot Yom Tov. 

Mishna 5

<b>"any time, etc.":</b> Whether when she is impure, since the speech brings to desire and the desire brings to action - and you can have no greater evil than this that he causes to himself; or whether she is pure, as it would have been better that during this time, he would be involved in words of Torah. And that is what it states, "and neglects the words of Torah" - Midrash Shmuel.  And there is another precise textual variant [that reads], "Anyone who increases." 

Mishna 6

<b>"Acquire, etc.":</b> And he did not say, "acquire for yourself a student," as it is not fitting to do this thing; for a man to make himself into a mentor and to say, "learn from me," as they do in these lands - Derekh Chaim. And to me it appears that it is not a question at all, as it is written, "and stand up many students." And see the Tosafot Yom Tov. 
[Rabbi Bartenura]  should have said, ["in order to acquire] his association." But [rather] the beginning of his words are taken form the words of Rambam, and [Rambam] did not state them about an association of study. As he wrote that "a man must acquire for himself a confidant for his actions and all of his affairs to be bettered, as they said (Taanit 23a), 'either a friend or death, etc.' And he needs to make efforts, etc... so that he brings him to his love, etc." 

Mishna 7

<b>"Distance, etc.":</b> With his neighbor who is close to him, it stated an expression of distancing. And it was not necessary with an evildoer who is not his neighbor, since he is not close. [Rather,] it only warned him not to befriend him. And it said about the neighbor, "bad," and not, "evildoer," since his being neighbors with an evildoer is bad for [the latter's] neighbor, and his proximity is very harmful. [And] this is not the case when he is not his neighbor: his evil does not cause that person any bad - even though he is an evildoer to the Heavens - unless he befriends him - R. Y. Ibn Shoshan. And see Tosafot Yom Tov.
<b>"and do not, etc.":</b> And it does not say that he should worry about punishment, since such a thing is a bad trait - the one who worries about punishment; but [rather], "do not despair, etc." Which is what Haman did when he relied upon his great wealth, and in the blink of an eye, his success reversed itself upon him. And this is [the meaning] of the expression, 'do not despair' - Derekh Chaim. 

Mishna 8

And that which [Rabbi Bartenura] wrote at the beginning of his words, "That they arrange, etc." - not that they themselves give reasons in front of the judges, but rather that by their revealing [them] to the litigant - by saying to him, "Do this;" behold, it is as if they are making claims in front of the judges. And see Tosafot Yom Tov.
And he did not say, "You should claim the following," but rather he wanted to say [by this] that he brings up advice for [the litigant] to do an act like that [case] of Rabbi Yochanan in Chapter 4 of Ketuvot 52b in the case of [the payment for] healing [a man's widow] that has no limits [and so] is payed from the estate of the husband, [wherein] Rabbi Yochanan advised them, "Set a fixed amount [with a physician] for the healing so that it will be something that has a limit." But it should not enter your mind, that he will make as a claim for the litigant words of iniquity and trickery, as such ones are complete evildoers. And see Tosafot Yom Tov.
<b>"like evildoers":</b> But not [that] both of them be like righteous ones. As, if so, he will not search out their claims and he will judge each one as meritorious and not get down to the truth of the case. But when both of them are like evildoers in his eyes, he will search out the claims of each one, etc., and because of that, he will get down to the truth of the case - Derekh Chaim. And see Tosafot Yom Tov.
As I would have thought, "Since there is [a reason] to suspect [here], this one is not included in, 'and judge, etc... as meritorious.'" [Hence,] it is necessary [to write this in the Mishnah].

Mishna 9



Mishna 10

It should not be explained that they themselves were converts - since, if so, how was it possible to appoint them as nassi and head of the court? Rather, they [were only descended] from converts but their mother was certainly Jewish, and therefore they were permissible to appoint as Nassi and Head of the court. Derekh Chaim
Since now he is not doing work for its reward but for its own love. And see Tosafot Yom Tov.

Mishna 11

<b>"Sages":</b> The intention is not that other people are not warned about this; but rather if a doubt arises about the words of the Sages, the listeners will come to a general mistake, which is not the case with the words of a commoner, to whose words we are not attentive. Therefore, he warned the Sages more - Rabbi Y. Ibn Shoshan.
And the language [of Rabbi Bartenura] is cut up (inverted), since evil waters is a term for faces of the Torah that are not like the law.
And [the explanation of Rabbi Bartenura] is not exactly the same as the words of the teacher, who is only teaching because of "the students that come after you." And Rashbam wrote in the name of Avot DeRabbi Natan that Tsadok and Beitos were teaching their students the words of Antigonos and the students erred.

Mishna 12

<b>"Pursuing peace":</b> As the matter is stated (Psalms 34:15), "seek peace and pursue it."
<b>"loving, etc.":</b> Because they are the creatures of the Holy One, blessed be He. And therefore it is fitting that you should love them. And [it is] also [fitting] that the love should be from this side and not from any other side - for example, because of the benefit that comes to you from them.
Seemingly, [Rabbi Bartneura's explanation] contradicts the statement, "Do not befriend an evildoer." And this is the language of [Rambam]: "He would greet him first and he would become beloved to him and he would increase his talking with him."

Mishna 13

<b>"His name":</b> that he had before. And he ends up 'bald' (lacking a name) from this and from that" - Midrash Shmuel. And see Tosafot Yom Tov.
<b>"and one who does not, etc.":</b> Since he says, 'spread a name' - meaning to say, one who learns in order to enhance his name (fame) - [will] 'lose his name;' lest you say in your heart, 'I will no longer learn - as maybe my learning will be for my name, and it will be lost, etc.,' or if I heard this statement before I would learn, I will not learn. To this he said, 'and one who does not add, will cease' certainly - since one who learns and stops is more difficult than everything, etc. - Kessef Mishneh. And see Tosafot Yom Tov.
And that which [the Mishanh] stated plain, 'crown,' and did not explain, 'of the Torah' is because all of the crowns besides it are nothing - R. Y. Ibn Shoshan.

Mishna 14



Mishna 15

And [the explanation of Rabbi Bartenura] is not like the opinion of House of the father of Rabban Gamliel, who was from the House of Hillel, as per later. Since behold, they were strict, etc. 


Mishna 16

<b>Rabban Gamliel:</b> And he was the grandson of Hillel.  And therefore was there no expression of receiving written from here on – since disagreement increased in Israel from the time of the students of Shammai and Hillel, etc. [and the Torah] was not defined and received and transmitted as it was with the earlier ones. So did the commentators explain. And this is not indisputable, as in Chapter 2, Mishnah 8, we learned, “Rabban Yochanan ben Zakkai received, etc... from Hillel and Shammai, etc."
Since untithed produce is mixed in with them - [Rambam] and Rashi. And the pious Rabbi Y. Ibn Shoshan wondered why he did not completely forbid to tithe except by measuring: "And let it say, 'Do not tithe by estimation.' What is [meant by] 'do not frequently (literally, increase)?' And therefore I say that the intention is that  even if you intend to increase the tithes and to give more than the measure [it it forbidden], lest you err in your estimate." And see Tosafot Yom Tov.

Mishna 17

<b>Shimon, his son:</b> And he was from the matyrs of the [Roman] government (<i>harugei hamalkhut</i>). And he is not the one mentioned later at the end of our chapter. And maybe when he spoke out this statement, he had not yet risen to the greatness of [the title] Rabban - similar to Ben Zakkai in Mishnah Sanhedrin 5:2. 
Since if ["and exposition, etc."] did not come as a proof about the above, it would have been fitting that this would have been preceded by "and whoever increases, etc.," as that would [otherwise] be more fitting to put next to "and I did not find, etc."

Mishna 18

<b>Rabban Shimon ben Gamliel:</b> He is the grandson of Shimon who is mentioned in the previous mishnah. And this is the father of Rebbi, who is [known as] our holy rabbi, and with him does the second chapter begin.
As the preservation of the world would be able to continue through the three things for the sake of which it was created. As what was not [in existence, came to existence for their sake] - all the more so, what was [in existence, should exist] for their sake. Since acts of lovingkindness can also exist through the precious few through which the world is preserved. And [it is] as it is written (Berakhot 17), "The world was only created for the sake of Chanina, My son." And see Tosafot Yom Tov.
<b>"as it is said":</b> And above [this verse] is written, "When I contemplated to do bad to you, etc... so I repented, contemplated in these days to do good unto Jerusalem and to the house of Yehuda; do not fear. These are the things that you shall do, etc." And see Tosafot Yom Tov.

Chapter 2



Mishna 1

<b>"Which is, etc. And be as careful, etc.":</b> Because "the straight path that a person should choose for himself, etc." is an optional matter and it is good advice that it is teaching us, but he is not obligating a person with this. However, "and be as careful, etc." is obligating a person that he should be careful, etc. Therefore the beginning of the words of his mouth, "Which is the... path that a person should choose, etc." are in third person; and afterwards, "and be as careful" is in second person, in order to obligate him in this - Derekh Chaim. 
<b>"And be, etc.":</b> Concerning the matter of carefulness - to be careful and quick with a light commandment as he is careful and quick with a weighty commandment - is what he is speaking about and warning, "for, etc." And it is not that he wants to say that when two commandments come to your hand, [and] one is light and one is weighty and you do not have the ability to do both of them together, that you should not let go of the light one and do the weighty one - as the mind would not tolerate that. But rather he is only speaking concerning the matter of carefulness and each one [is to be done] at its time - Derekh Chaim.  
And this is the language of Rambam: The reward of positive commandments was not explained as to what each one is with God, may He blessed, etc. And leave that it is found, "so that your days will be multiplied, etc.;" "so that it will be good for you;" "so that your days will be lengthened." But in Derekh Chaim, he explained that it is with regards to the exertion and the care and the expense that he said that you don't know; as 'according to the toil is the reward, etc.' And see Tosafot Yom Tov.
<b>"the reward given":</b> 'There is reward for your action' from God, may He be blessed, etc. And it is like one who works for the king and has the reward for his work allotted. And because it is pleasing to the king - or from another angle - the king will give him much more reward than that which is allotted as the reward for his work. And reward like this is not fitting to just be called reward. But this is its name - it is called, "reward given" - as with it comes a great gift. And see Tosafot Yom Tov.   
<b>"weigh, etc.":</b> As even though how much the reward will be is not known, we know that 'there is no reward for a commandment in this world' and that the true reward is in the world to come; and there is no comparison to it from the physical good that he will lose. (And see what I have written above, Chapter 1, Mishnah 3.) And see Tosafot Yom Tov.
<b>"Know:"</b> As this 'keeping your eye' is not a physical vision, but rather with the vision of the mind. Therefore, he repeated and said, "know." 
<b>"above":</b> Since if a weak one was above and a strong one below, the fear of the weak one would be on the strong one. All the more so, if the strong one were above. And <i>mimekha</i> (literally from you) means not far but right above from you. As the matter that is stated, "I have placed the Lord in front of me." 
<b>"An Eye, etc.":</b> Corresponding to actions, he said "An Eye that sees," and corresponding to speech, he said,  "an Ear that hears." And it would have been enough to prevent transgressions if he were to know that his actions are written in a book. But he would not know and understand this without first knowing that there is a Seer and a Listener. And  in Derekh Chaim [its author] wrote, "He said Eye and Ear in the singular, because He is not a person that has eyes of flesh and blood, God forbid."  

Mishna 2

<b>"The study of the Torah":</b> In Derekh Chaim, he explained that it is because a worldly occupation is earlier in time than Torah study - it is for that reason that Torah study is made secondary to a worldly occupation by the word "with." And see Tosafot Yom Tov.
[Rabbi Bartenura] means to say, do not concern yourselves that the community not be able to carry this heavy burden, etc., and even if it is much money. And so long as this matter that they are forcing them, etc. is for the sake of Heaven and not for any other interest in the world. And see Tosafot Yom Tov.
<b>"I":</b> This [type of expression] is found in the language of the sages, as in "And I and Akiva ben Yosef are guarantors in the matter." And see Tosafot Yom Tov.
<b>"great reward":</b> Since you are involved with the needs of the community, which are many. And since they are many, you have much reward, as if you had [taken care] of many - Derekh Chaim.

Mishna 3

Since Shamaya was not speaking about [things] like this. As this is a great commandment to become acquainted with them in order to supervise communal matters and Mordechai and our holy rabbi (Rabbi) prove [it] - Midrash Shmuel. 

Mishna 4

<b>"nullify, etc.":</b> It appears to me that "Make His will," he said regrading positive commandments; and therefore, he said, "nullify your will," corresponding to negative commandments. 
And there is an objection: that were it so [as Rabbi Bartenura explains], one could say, "Not from your sting, etc." And Rashi ends, "And he will never see a sign of blessing." And one can also say that he will not see, [meaning] and he will die before his time or he will be exiled from his place.  
And, if so, that is [the same thing] as [the teaching] of Avtalyon in the first chapter, Mishnah 11, and so, why would I need more? But Rambam does not explain it [this way], but rather that simple words should not be very distant and confound speech. As [Rambam] says [that] your words should not require a far-fetched explanation. 
As the beginning of the verse is, "In your mind do not curse a king, and in the chamber of your sleeping do not curse a wealthy man."
<b>"'When I will be available, etc.'":</b> It is [in the format of] 'not only this, but also that:' even if it is not to  listen from someone else, but rather just to study by yourself; do not say, "When I will be available, etc." 

Mishna 5

<b>"All":</b> He said "all" because it is possible, and it has already been found that [some people who] engaged in much business became wise; as it happened with Rabbi Elazar ben Charsum or Ilfa and those like them - Midrash Shmuel. And it said, <i>mechakim</i> (literally, make wise), which is a transitive verb, because in free moments, he will teach others but he will not make them wise.
<b>"who engage in a lot of business":</b> It specifically said, "who engage in a lot." As without buying and selling to sustain his body [financially], his Torah will also not exist, as we say later on, "If there is no flour, there is no Torah." And we also say above, "Excellent is the study of the Torah together with a worldly occupation."
<b>"strive (<i>hishtadel</i>)":</b> This [word refers to] a matter of training and thought about the thing. And the [Aramaic] translation of, "and a man struggled with him" is <i>veishtadel gavra imei</i> - Rambam. 

Mishna 6

<b>"Since, etc.":</b> He did not say it as a matter of fact, that it is [this way] and that this is how it will be - as behold, it is possible that this [one] that drowned did not drown [others], and so [too] that the drowner will not be drowned. But rather between him and himself did he say it as an assumption, as it is so according to the intellect. And since its contradiction is famous, he accustomed his mouth to make the masses hear, "The more flesh, etc.;" to say, "so [too] all of the [occurrences] that happen in the world follow in [proper] order - and 'in the measure that a man measures, etc.' And from those which are revealed, you can judge about the concealed ones; that they also occur with justice and straightness, only that we do not have the power to understand them and to master their content." And from this he proved his previous statement, "A boor cannot, etc." To make us understand that even the many that killed an individual, all of them will be killed; And he said, "they will be drowned" in plural to make us understand that even the many that killed an individual, all of them will be killed.
Since behold, from his own choice did he do this and not to accomplish His task, may He be blessed. And, 'there are many messengers to the Omnipresent' [who will effect] that this one will be killed. And see Tosafot Yom Tov.

Mishna 7

It is not that they established feeling for the dead in this and made from something that is not something that is; as there is no pain to the dead from a needle, and this is proven [from the] embalmers. But [rather] they said it with regards to the soul, which is very pained in its seeing the disgrace of the body. And so [too] is it in Kolbo. And see Tosafot Yom Tov, who discussed this at length. 
<b>"has acquired for himself (<i>leatsmo</i>)":</b> For his benefit in this world - Midrash Shmuel.  And it appears to me to explain that its matter is that he acquired his essence (<i>atsmuto</i>), and it means to say that when he has a good name, behold, he becomes actualized and he is something; as anything that does not have a good name, behold, it is as if it were not [in existence]. And see Tosafot Yom Tov.

Mishna 8

<b>Received, etc.:</b> In Hillel's line it was not necessary to mention that they received it from him. And now it mentions [it] with Rabban Yochanan ben Zakkai as he was not from his grandchildren. And also because he had many students, and disagreements grew among them and after them, it mentions [it to say] that even though they disagreed in certain laws, nonetheless, they received [and agreed] upon the main part of the Torah. 
<b>"you were created":</b> For this reason did you come out [of the womb] to the air of the world, as it is written, "and it was day and it was night, the sixth day" - [distinguishing the sixth day by calling it the sixth day and not just a sixth day, as with the other days] teaches that the Holy One, blessed be He, made the work of creation conditional: if Israel does not accept the Torah, the world will go back to being chaos and void. It comes out now that there is a great obligation placed upon him and he is not doing it as a favor [to God] - Rashi.
<b>five students, etc.:</b> It only counted the great ones to whom the tradition was passed on. However, he had many other students [as well] - Midrash Shmuel.
<b>Eliezer:</b> Since they were his students, he would call them by their names [and not by their titles] - Rashi.
As a pit of plaster (<i>sid</i>) means to say a pit [holding] plaster, and what praise is there in this? Rather it is pit that is properly plastered and holds the water, such that earth does not absorb it [through its cracks]. And its complete form is <i>siyud</i> and its lacking of a [letter] <i>yod</i> comes by way of a 'resting middle letter of a root' - Midrash Shmuel.
<b>"that does not lose a drop":</b> meaning to say that it is in this matter that he is similar to a plastered pit and not in all of its aspects. As there are also inferior [matters connected with such a] pit, since its waters are not sweet like a spring of living waters, etc. And therefore it needed to explain, "that does not lose a drop" - Midrash Shmuel.

Mishna 9

<b>"And see":</b> As we say [more] generally, "He went out, he was exact and he found." And the intention of all this is the going out of the intellect and its exertion to examine with deliberation and to understand well. And this is the expression [here], "see," as in, "and my heart saw much wisdom."
<b>"should cling, etc.":</b> Its explanation is that certainly one should cling to all of the good and straight [character traits], but rather he meant to say in one trait should [a person be] always complete. As it is better for a person to grab on to one trait completely always - and it makes it easier for him to achieve all of the important good traits - than for him to have a few character traits and not to be complete in any of them - the teacher, Rabbenu Yonah. And the lips should kiss [this] - Midrash Shmuel. And it works well with this that the words of Rabbi in the beginning of this chapter refer to all of the traits, [and discusses] what is the path that a person should choose, such that he can enact [it] in the doing of each and every [character trait]. That is why he did not say, "cling." 
And one must say that that which [Rabbi Bartenura] said above, "and from this, he calculated, etc." is not the main understanding of "seeing the consequences;" but rather, that from it also extends that "he calculates, etc." But the main intention of "seeing the consequences" is that which he explains [first], "One who looks out and sees what will be in the future" - and this is in all of his matters and dealings, etc. And see Tosafot Yom Tov. 
<b>"The Omnipresent (literally, the Place)":</b> He is the Place of the world. And so [too], it states, "and below are the Forearms of the world." But the world does not encompass Him, as it is stated, "the heavens and the heavens of the heavens cannot contain You" - Rashi.
As it states, "He is righteous and straight." And so [too], "And You are righteous about all that befalls us" - Rambam. 

Mishna 10

<b>"As your own":</b> And he is not arguing with that which we learn later in Chapter 4, Mishnah 12, "the honor of your friend like the fear of your teacher." Since over there, it is [dealing with] friends (colleagues) in Torah [study] - Derekh Chaim. 
And this is the language of Rambam: When you associate with sages and with people of lofty virtue, do not be playful with them and do not be arrogant towards them, but [rather] let your association show them that you will approach at the time that they will bring you close. And do not go on to come closer than that which they bring you close; so that you not lose their intention towards you and turn their love into hate, and the virtue from them that you hope for will not reach you. And he compared this to one who warms up with a fire; that if he sits far from it, he will enjoy its heat, but if he goes on approaching [it], he will get burned. 
<b>"for their bite, etc.":</b> Which is to say that sometimes they hurt with a full act, and this is like a bite, etc. And sometimes when they hurt it is without a full act, and that is only like a sting, etc. And sometimes they only hurt with speech and he said that this is like the hiss of a Seraph. It also appears to me that these expressions are nicknames for [various types of] rabbinic excommunications, as we have found nicknames [for such things] in the gemara.
As the verse before it ends, "like a deaf python closes its ear." 
And you know this from the matter of Gechazi, who protested in front of his teacher, Elisha, [and] fell into a disgusting sickness, as is explained in the words of the sages about the matter of the four leprous men. And so [too] with others; and with all of them, the damage that they received is explained - Rambam
<b>"like burning coals":</b> even the lightest of the light [among them], as he [would be] breaching the words of the sages. For example, seclusion with a single [woman]: As an undifferentiated woman is [considered to be] a menstruant, as it is stated, "she will be in her menstruation" - until she goes in the waters. And the sages made a decree [about a single woman] even if she immerses, as behold they decreed about seclusion with a single [woman], making no difference whether she is pure or whether she is impure - Rashi.

Mishna 11

And [Rabbi Yehoshua] said that it removes a person from the world, and it is not necessary to say that he should distance itself from it. And therefore Rabbi Yehoshua said above that the path that a person should distance himself from is a bad friend, [as] that is a greater novelty - Midrash Shmuel. 
<b>"The evil impulse":</b> The enormity of desire - Rambam.
And this is [Rambam's] language: [This is] badness of the spirit and it is a sickness of the black bile, which brings a person to despise the vision of his eyes and he hates it. And he prefers the company of animals, and [so] he isolates himself in wildernesses and in forests and chooses for himself an uninhabited place. And with them, this is not from the angle of asceticism, but rather because of the badness of their desire and envy of others. These [characteristics] will kill a person, without a doubt, as his body will get sick and he will die before his time. 
There are some that explain that all curse him and their curse falls upon him, and [so] he leaves the world; as the sages, may their memory be blessed, say, "Do not let the curse of a commoner be light in your eyes, etc." - Midrash Shmuel.

Mishna 12

As such did the rabbis, may their memory be blessed, expound on the verse, "will not move from your mouth and from the mouth of your seed and from the mouth of the seed of your seed, etc." And Rabbi Yosi comes to let us understand that these words apply when he prepares himself for it, [then] they will be established in him more than in another. But if not, [then] not. 

Mishna 13

<b>"In the reciting of Shema and with prayer":</b> Because they are the acceptance of the yolk of Heaven and service to Him, may He be blessed, therefore he warned about them more. And in Midrash Shmuel, he wrote that Rabbenu Yonah had the textual variant, "in the reciting of the Shema more than with prayer." And he explained that the reason is that the time of [morning] prayers is long - up until four hours; and the time of reciting the Shema is short - according to the stringent, with the rising of the sun [only]. And that is the [reason] for the expression, "be careful;" as this requires great care.  

Mishna 14

<b>"Diligent, etc.":</b> [Its] explanation is, "Be diligent" and toil in the study of Torah, so that you will know what to respond, etc. And according to this, we do not have the textual variant, "Know." But in other books, they have the variant, "Know." And [its] explanation is, you must know it with complete knowledge and your response to him should not be convincing [only] to you or rote, since in such a way you will not defeat him. And he said, "to respond," [in order to] inform that you should not go to him, to challenge him; but rather, if they came to you and challenge you, "know what to respond." (However, you should not initiate, to sic the dog upon yourself.) - Midrash Shmuel.
And this is the language of Rambam: Even though you study the opinions of those who denigrate the Torah to know how you should respond to them, be careful that nothing from these opinions enter into your heart. And know that the One before Whom you work knows that which is hidden in your heart." And that is [why] he said, "Know before Whom you labor;" [by which] he meant to say that he direct his heart to faith in God, may He be blessed. To here [are his words]. And, if so, "before Whom" refers to God, may He be blessed.
<b>"reliable, etc.":</b> He is not disagreeing with the statement, "Do not be like servants, etc." and [it is] as I wrote there. And I found a checked text of the Land of Israel that had the textual variant, "and who is the Master of your work;" and then nothing more.

Mishna 15



Mishna 16

<b>"Much":</b> Since he said earlier, "and the reward is great," a person could be led from this to say, "Behold, I will receive much reward when I learn for an hour, and then I will sit idle from Torah [study], as I will already have much reward to receive." Therefore he said, "If you have learned much Torah, etc." [meaning] that if [you do not learn much, then] not. As behold - [it is] just the opposite - you [would receive] the punishment for neglecting Torah [study] - Midrash Shmuel. And they only said that the one who does much and the one who does little [are equal] when we also evaluate the [relative wealth] of the donors. This is when the wealthy man gives much and the poor pan gives little, but not when he has the ability to do much and he does little. And see Tosafot Yom Tov.
<b>"the wage, etc.":</b> And it should not enter your mind that when you receive the gift that is hinted to by "gift" and by "much," that it will be deducted from your wage - Midrash Shmuel. 
<b>"And know, etc.":</b> Which means to say, my intention is not that you should serve in order to receive a reward - rather, my intention is this: that you should know it intellectually, and as above. And some have the textual variant, "<i>shematan</i> (that the giving of the reward") with a [letter,] <i>shin</i>. And according to that, one can say that it is coming to say that even the reward which is the gift, 'it is not in this world.' And therefore, do not wonder when you see that the righteous are going from one misfortune to another. So is it written in Midrash Shmuel.

Chapter 3



Mishna 1

<b>Akavia:</b> He [lived] during the time of the Temple. And see Tosafot Yom Tov.
<b>"Know":</b> He went back and said the word, "know," because "before Whom are you destined, etc.," is not with a physical keeping of one's eye and vision, but rather that he should believe it intellectually - Midarsh Shmuel.
<b>"from where (<i>me'ayin</i>), etc.":</b> The question of the place from which you come [uses the] term,  <i>ayin</i>, as in  "<i>me'ayin</i> (from where) did the people come." And the question of the place to which he will go uses the term, <i>anah</i>, as in "<i>Anah</i> (To where) will I go from Your spirit and <i>anah</i> (to where) will I run away from in front of You?" 
<b>"you going":</b> As man is going to his [grave] and is approaching death, as 'the day of death is from the day of his birth.' Since from the day that he is born, he approaches and goes towards death - and therefore he uses present tense and not future tense - Midrash Shmuel. 
<b>"To a place, etc.":</b> And he did not say, "he will be dust, worms, and maggots." As so did the verse (Genesis 3:19) say, "as you are dirt and you will return to the dirt" - Derekh Chaim. 
<b>"an account and a reckoning":</b> It is speaking about the beginning of the accounting (judgement) and therefore it had account precede reckoning. And he said, "to give an account," to say that if he sins, he is obligated an accounting as a result of it - hence, it is relevant to say that he gives an accounting, etc. - Derekh Chaim.

Mishna 2

<b>"Government:"</b> That [means] the king and his ministers and his advisors who run his kingdom and administer law in the land[. And that is why it did not say, "for the welfare] of the king." So did the commentators explain. 
<b>"this is a session of scorners:"</b> As there is no greater scorn than one to whom they say, "Count gold coins for an hour, and every thing that you count will be yours;" and he is idle [from doing this. Such a one] certainly scorns the gold coins and disgraces them. So [too] is one who is idle from words of Torah - since he knows [its] great reward, he is nothing but a scorner. And he said "there are no [words] between them," [by which] he means to say that even though they are involved in Torah [study] each one by himself, there is however [nothing] "between them," since each one is foolish and is scornful in his heart about the knowledge and learning of his fellow and thinks that he has nothing to gain from his company with him, etc. Certainly they are called scorners, even though no one opens his mouth [and calls them on it]. And see Tosafot Yom Tov.
<b>"the Divine Presence rests with them":</b> [This is] the opposite of the scoffers, as [the latter] are the group that do not see the face of the Divine Presence. However these are the opposite: as the scoffers - even in their death - the Divine Presence distances Itself from them; all the more so during their lives. And these - even during their lives - the Divine Presence dwells with them; all the more so in their death - Midrash Shmuel. 
<b>"[studying Torah,] etc.":</b> Since an individual [who is alone] is not accustomed to putting out words of Torah from his mouth, therefore it is not relevant to say with him, "[studying] words of Torah (<i>divrei Torah</i>);" as it is with two, who are speaking one with the other. 
And [like Rabbi Bartenura] did Rambam explain. However his textual variant was "From where [is there proof that] that even [when there is only] one [person studying Torah], the verse considers it as he kept the Torah? As it is said, 'He sits alone. etc.'” And according to the textual variant that we have, [the correct understanding] appears to be that which is written in Midrash Shmuel in the name of Rashbam, who explains that "since he takes [a reward]" [means] that a full reward is sent to him; or that behold, he is like one who has already taken his reward, as it is [already] prepared. He also wrote here like the words of Rabbi Bartenura at the end of Mishnah 6. And it appears to me that Rashi has a textual variant that has "'In every place, etc.'" here, and later in Mishnah 6 he has a variant [that reads], "'since he takes, etc.'" And in the gemara [it is written], "And since even one, do I need [to say] two? [With] two, their words are written in the Book of Remembrance; [with] one, his words are not written." And see Tosafot Yom Tov.

Mishna 3

<b>"Three who ate":</b> [The teacher of the mishnah] took [the number] three, as there in the verse that he brought as a proof it also speaks about three - and they are the wise man, the priest and the prophet - Lev Avot.
And the blessings are three - as [the fourth blessing of] "the Good and the One who does good" was established [by the rabbis] in Yavneh - and it comes out that it corresponds to the three amot (the measurement, understood by some as indicating a tripartite study at the table, in the verse cited) later on. And see Tosafot Yom Tov who explained at length that these three blessings hint to a correspondence with Torah, Prophets and Writings; and also to Scripture, Mishnah and Talmud. And he concludes - and this is his language: And even though I have marked signs to compare the Grace after Meals to the Torah, Prophets and Writings - or also, etc., as it is found in the end of Chapter 7 in Sotah - nonetheless, my mind is not settled with this decision to fulfill one's obligation with this. As certainly Rabbi Shimon is not speaking about these, since are we dealing with evildoers that do not bless the Grace after Meals, which is a positive commandment? And the words of Avot are words (teachings) of piety. And the language of Rashi [about this is] "And people are accustomed to dispensing [of this obligation] with the Grace after Meals." 
<b>"it is as if, etc.":</b> As it ascribes [it] to them as if they offered sacrifices in the way that the rabbis, may their memory be blessed, said, "The Priests merited [to eat] from the High table" - Midrash Shmuel. 

Mishna 4

<b>"And turns":</b> And that is the textual variant of Rabbi Bartenura. And the version, "and the one that turns," is a mistake; as if so, "The one who stays awake" does not turn [to idleness], so why is he is liable [for his life]? And Rashbam, explained "One who stays awake" - and even at home; "and one who wanders on a road" - and even during the day; and about both of them, we are dealing [with him being] "alone." And according to his words, one can maintain the textual variant, "and one who turns." And see Tosafot Yom Tov.

Mishna 5

<b>"The yoke of Torah":</b> Constancy of reading [it] - Rambam.
And it is not that the one that "is liable for his life" above (in the previous mishnah) regarding the "one who turns" is more severe than the "one who casts" here; as it is certainly not. Rather, the one who "is liable" that we said, is [so, only] if brigands or demons should encounter him - [then] he "is liable for his life" and his blood is required of him. But it is possible that nothing bad will occur. Here, however, "they will place, etc.," 'and he cannot escape.' [So does it] appear to me.

Mishna 6

And so have we found [that] ten judge in the laws of appraisals; or two plus one if the [litigants] have accepted them upon themselves; or also an individual expert.
Even though [Rabbi Bartenura's] textual variant was "in judgement;" [judgement] is, all the more so, involvement with Torah 
<b>"even two?”:</b> And since even two, do I need [to say] three? What would you say [otherwise]? Judgement is just making peace and [so] the Divine Presence does not come. [Hence] the verse comes to make us understand that judgement is also Torah [study]. And since even three, do I need [to say] ten? [With] ten, the Divine Presence comes to precede [them; with] three, [It waits] until they are seated. And [this explanation from the Talmud] is speaking about what was stated there, and there 'five' was not stated. And in Midrash Shmuel, he wrote that with ten, He is upright - he means to say, He is standing - as if it were possible - and they are sitting; which  is not the case with five, as [there,] "upright" is not written. And see what I wrote above, note 11 (Ikar Tosafot Yom Tov on Avot 3:2:5)

Mishna 7

<b>"And thus with David":</b> About that event, when he gathered silver and gold for the Temple, did David say this verse - Rashi. And since it is possible to push this off, as maybe David is different; as he was donating to the Temple, about which God had specifically commanded, "And it will be when [the Lord, your God] allows you to rest, etc." And also (another explanation is) it is different [with] a group. Hence, he did not say, "As it is stated, 'For all comes from You, etc.;'" as it is not a complete proof - Derekh Chaim. 
<b>"on the way":</b> which is a dangerous place. And some explain that it not only [on the way], but the same is true in a house. However since it is common [to find] trees and plowed fields on the way, it is [more] possible that he will interrupt.
<b>"'plowed field'":</b> So that you not say, it is only [with] a tree that he [can] see from faraway and he says, "How lovely" which is certainly an interruption; but rather even a plowed field which is found alongside of him as he is walking, nonetheless, that [too] is [considered] an interruption - Derekh Chaim.  
<b>"Scripture considers him:"</b> [The teacher of the mishnah] supported this with the verse, "They reap salt-wort (<i>maluach</i>) from the leaves of the bush," which they expounded [to be] about those that interrupt words of Torah. And so is it translated [into Aramaic], "since they remove words of Torah from [the] tablet (<i>min luach</i>) of their heart, in order to take mundane words." And since it is translated like this, it is an obvious matter and there is no need to mention [the verse] explicitly and he relies upon the one who understands, etc. - Midrash Shmuel. And that which it said, "as if, etc.," we must say that [it is] because here it is only a chance interruption and he immediately goes back to his study; but above [in] Mihsnah 4 it is speaking about when "he turns his heart to idleness." And according to the second explanation of Rabbi Bartenura, that here it is about one who is blessing, etc., it is not an objection to begin with. And see Tosafot Yom Tov. 

Mishna 8

<b>"Anyone":</b> [is coming] to include even because of laziness. And Midrash Shmuel wrote, even if it as a result of his being preoccupied in search of [sustenance] for his family, nonetheless he is liable for his life. As it is an explicit verse [that informs us of this], "Cast your burden unto the Lord, etc." And the only one who is exempt is the "one [whose studies] have overpowered," etc.  
<b>"one thing":</b> As there is no such thing as "one thing" upon which many other things are not dependent. And therefore with the "one thing" that he forgot, "lest you forget the things" is fulfilled - Midrash Shmuel. And it appears to me that it is written, "guard yourself, and guard" [with the word, "guard] doubled; which is to give a guarding upon each word.  
<b>"and [intentionally] removes them":</b> which is to say that he sits and turns his heart to idleness and, through this, removes them form his heart - and even though it is not volitional that, in this way, they be removed from his heart; since it is not written, "lest you remove them," but rather "lest they are removed," and it is [thus] implied, [even if they are removed] on their own. And so [too] was the language of the mishnah precise; as it did not teach, "One could [suppose this statement applies to] even one who did not remove them;" as it only excluded [the one whose learning] overpowered him. But if it automatically got removed, it is also within the prohibition of "lest they are removed" - Derekh  Chaim. And all of this is when he does not want idleness more than words of Torah, but when a matter of idleness comes to his hand, he sits idly [with it] and is negligent from going back to his study because of it. And therefore it only taught it "considers, etc. as if."  But our Mishnah (4)  that "he is liable for his life" is [about] the "one who turns, etc." who wants idleness more than involvement in Torah and [so] seeks and searches out idleness. But, nonetheless, if he would not forget them, it would be preferable to him. And Rabbi Nechunia ben Hakanah in our Mishnah 5, "one who casts [from himself] the yoke," is speaking about one who intends to remove words of Torah from his heart. So does it appear to me.

Mishna 9

And with this [explanation, Rabbi Bartenura] answers  that he is not disagreeing with Hillel, who said in Mishnah 5 of the previous chapter, "A boor cannot fear sin;" as here it is talking about thought and not action. As a boor does not know what is a sin to fear from it; but in thought, one can think and fear from everything that might be a sin. And see Tosafot Yom Tov.
<b>"whose [fear of] sin (literally, his sin)":</b> As "there is no righteous man in the world, who does good and does not sin." And that is why it says "whose fear of his sin" - that he fears from the sin that he is is prepared [to transgress]. And [so], there is no objection that it should have said, "Anyone whose fear of sin precedes, etc." - Derekh Chaim. 
<b>"Anyone, etc.":</b> This is [saying] that his merit in this or his punishment overcomes the decree that it is decreed upon [a person] whether he will be wise or foolish. (And the decree will be fulfilled in his other matters, but not in his Torah study.) And if [his fear of sin and his wisdom] came together [equally], he is left according to the decree; that if it be that he be wise, [his wisdom] will endure, and if if be that he be foolish, it will not endure. And so did he explain the second section - Midrash Shmuel.
And if you ask, how is it possible for his actions to be more plentiful than his wisdom, as how will he do that which he does not know; [it is because], that which he accepts upon himself to do all of the things that the sages tell him and 'not to deviate to the right or to the left' - behold, that is [the meaning of] "whose actions are more plentiful than his wisdom" - Midrash Shmuel. And with this, it is well that it did not teach, "precede" [instead of "more plentiful"]. And see Tosafot Yom Tov.. 

Mishna 10

<b>"Anyone from whom the spirit of creations find pleasure":</b> As it is stated (Proverbs 3:4), "And find grace and good intellect in the eyes, etc." and it says, "And the kindness of the Lord is for ever and ever on those that fear Him" - such that anyone who He places upon him His 'string of kindness, it is certain that he is one who fears Heaven.  
<b>"And anyone the spirit of creations do not":</b> [Both of these statements] are needed. As if [it had just taught] the beginning, [the end] cannot be inferred, as it is possible that the spirit of the creations do not find pleasure from him because he goes to the last extremity of piety and, nonetheless, the spirit of God finds pleasure from him." That it is why it comes to teach us [otherwise]. And if it had [only] taught the end, the beginning cannot be inferred, as it is possible that the creatures find pleasure from him because he 'shows signs of purity about himself,' 'but he places his ambush within him.'" That it is why it comes to teach us that it is an expert sign in both directions. And its reason is that it is written, "And My spirit, I will place within you" - behold the spirit of the creatures is the spirit of God. And it is not taught, "the spirit of all the creations, etc.," as we do not concern ourselves with a minority; as we find with Mordechai - Midrash Shmuel.
<b>"midday wine":</b> Since in the morning, he is lazy because of sleep and in the evening he is already tired [and] wants to rest. But at midday, a person is at his greatest strength to the point that he is completely happy - Derekh Chaim.

Mishna 11

<b>"One who profanes, etc. one who whitens (embarrasses)":</b> In the gemara, this is demonstrated from verses. And see Tosafot Yom Tov.
[That which Rabbi Bartenura mentioned, "worthless interpreations" is] like Menashe (Sanhedrin 99b), who would  interpret [and] ask, "What was it to Moshe  to write (Genesis 36:12), 'And Timna was the concubine?'" - Rashi.
As in the case of other sins, afflictions with death purify. 

Mishna 12

<b>"With joy":</b> And this is more than what Shammai said, "with a pleasant countenance" - Rambam.


Mishna 13

<b>"Joking and lightheartedness, etc.":</b>  That is to say, "but seriousness of mind and awe is the safeguarding fence around promiscuity"; as this whole mishnah is speaking about safeguarding fences - the teacher, Rabbenu Yonah. And we did not learn, "the safeguarding fence, [etc." here,]  because it would not have made us understand that it acclimates one [to it], but rather that it brings one to promiscuity - Midrash Shumuel. And see Tosafot Yom Tov.
[Regarding the example given by Rabbi Bartenura about how tradition is a safegurarding fence around Torah:] "'Without volition' - of their own accord, [meaning] they believed it was fitting to intercalate [the month even though it was not]; 'mistaken' - as a result of false witnesses" - Rashi.
<b>"Tithes, etc.":</b> The text of a Jerusalemite [copy of the] mishnah,  reads, "Tithes are a safeguarding fence for Torah." And he explained that, through this, the ones that receive it were able to be strong in Torah [study]; as per [the sages'] statement, may their memory be blessed, "The Torah was only given to those that eat the priestly tithe (<i>terumah</i>)" (and tithes is a general name for all of the gifts [given to the Levites and the priests]). And the teacher, Rabbi Yisrael explained that [it is because it] is written, "And you shall eat, etc. the tithe of your grain, etc. in order that you will learn to fear, etc." - Midrash Shmuel.
<b>"A safeguarding fence around wisdom is silence":</b> And it did not say, "Silence is a safeguarding fence around wisdom," as it is different here, since there is no safeguarding fence around wisdom besides silence alone. And that is why it taught [the word], "fence" first [here]; which is not the case with the others - as even though, each one is a safeguarding fence to that thing, nonetheless, there is for that thing also another fence besides it - Midrash Shmuel.
And since that [even] a fool who is silenced is considered wise, we understand from it that anyone who is silent, behold, he is wise. And also, above [the verse just referenced], it is written, "The knower of knowledge saves his speeches, the man of understanding's breath is very dear."   

Mishna 14

<b>"Beloved is man, etc.":</b> Therefore it is incumbent upon him to do the will of his Maker - Rashi.  And Rabbi Akiva was speaking about all men and like the proof that he brought, which is said about the Children of Noah and not the Children of Israel alone. And see Tosafot Yom Tov who discussed this at length.
<b>"a precious instrument:"</b> It is the Torah which is called precious, as it is written, "The law of the Lord is perfect, etc." and it is written after it, "They are more precious than gold, etc." - Midrash Shmuel. And see Tosafot Yom Tov.

Mishna 15

As the knowledge of God, may He be blessed, is not like our knowledge. And even though we call it knowledge like we say about our [own] knowledge, this is only [by way of] a total juxtaposition [of similar ideas under one name]. And just like we do not have the power to know the truth of His existence, may He be blessed, etc., so [too] do we not have the power to grasp and find His knowledge, as He and His knowledge are one; not like man, as he and his knowledge are two [separate things]. And Rabbi M. Almoshnino wrote that the opinion of Rambam is like the opinion that was written by Midrash Shmuel, and this is [Midrash Shmuel's] language: it is not an objection to begin with, as the knowledge of God, may He be blessed, is like [one who] observes and gazes at an action that a man does. And behold, a man's seeing of someone else's action does not force that action. So [too], the observation of human action by God, may He be blessed, does not force it. And His knowledge, may He be blessed, of the future is for Him knowledge of the present; as in front of Him there is no before and after, since He is not [beholden to] the laws of time. To here [are his words]. And this is the distinction between His knowledge and our knowledge; that His knowledge is always in the present, even that which is in the future in our terms. It is just that we do not have the power to grasp it and understand it, etc. And see Tosafot Yom Tov, who wrote at length about this.
[Rabbi Bartenura's citation] is not found to be like his words in the Commentary of Rambam. But rather this is his language: "And he says that the judgement of God, may He be blessed, is truly with kindness and with goodness, not according to the judgement that befits them, as He elucidated, may He be blessed, about His ways. And He said, "Slow to anger to the righteous and to the wicked." And the psalmist said, "God is good to all." 
See Tosafot Yom Tov, who writes at length about this, and concludes and these are his words:  And you should know that there is, nevertheless, retribution for a man according to his deeds. As "anyone who says that the Holy One, blessed be He, is foregoing, his innards become foregone." It is just that He is slow to anger and He judges the world with goodness, so that it not be lost and gone. And He collects what is His at times that are known to Him, may His perpetual awareness be blessed. 

Mishna 16

And the language of Rambam - "it is a metaphor for death and other punishments, etc". - is like the language of Rabbi Bartenura on "a net is cast." 
<b>"with his knowledge, etc.":</b> There are some that [follow] the textual variant, "with their knowledge or without their knowledge;" and it refers back to the collectors; And it is like that [which is found] in Chagigah 4b, [wherein the angel of death is speaking to one of his deputies], "How were you able to get her? etc." If so, it is about a group, [and] that is the meaning of "with their knowledge or without their knowledge;" but rather through the command of the Holy One, blessed, be He - Rashbam.
With force and conspiracy - Arukh. And in a different version [of the text, it is written], "and the One who judges is a true Judge." And there are those that [follow] the textual variant, "and the judgement is true judgement," and those that [follow] the variant, "and the One who judges is a true Judge."
[This includes all] except for those learned [about] earlier in Mishnah 11, and in the beginning of the chapter [entitled] Chelek. 

Mishna 17

And the teacher of the mishnah did not come to speak about precedence or antecedence, that one needs to come before the other. As if you say that, not even one of them will be in existence. As if the one cannot exist except if the other precedes it and each one is required to precede the other, it comes out that it is impossible that the later exist without the earlier, etc. - [hence] it comes out that both of them do not exist, etc. But rather the intention of the teacher is that if he does not study [Torah], even though he gives and takes, he will not be good with the creatures; as he will not know [how] to act properly -  as it is found in Bava Kamma 30a, "that one that wants to be a pious man, let him study the words of [the Order of] Damages." And so [too], "if there is no worldly occupation," meaning to say, if he does not give and take well, etc.; in the end his Torah will be forgotten from him because of the sin that he committed - that he profaned the name of Heaven. As they say, "[this man] who learned Torah, ...how rotten  are his deeds, etc." 
<b>"If there is no wisdom, etc.":</b> See above, Mishna 9 in Rabbi Bartenura. And one should say that this is what he is saying, "If there is no wisdom," then even if his thought is to be one that fears sin, his fear will not be [true] fear, as he will not know to continue to be careful. And so [too], "if there is no fear," means [to say] in his thought, [then] there is no wisdom;" meaning to say, his wisdom does not endure. And now all of the sections are the same, in that the first one in the distinction is the cause for the existence of the second. And the first one in the second distinction is the cause for the endurance of the second. Seek them. And see Tosafot Yom Tov, according to the [second] version of the text.
And, if so, that which is stated in the verse, "Teach me good reasoning and knowledge," [is a case of] synonyms.
<b>"flour":</b> It did not say, wheat or bread, because it did not want to assure him of wheat, the way of which is to store it for many days; and also not of bread that will not suffice, as it is for a day or a week, about which it is said, "'And your life will be dependent in front' - this is the one who relies on the baker." But rather [it assured something] in between them; that he should have flour for a few days ready to make bread from; and also other cooked foods made from flour - Midrash Shmuel . 
<b>"Anyone, etc.":</b> [Something] similar to this was already taught in Mishnah 9. And this teacher only came to inform us of the matter with this nice metaphor. And so did Rambam write. And therefore Rabbi Bartenura did not explain anything about it
 <b>"but whose roots":</b> The deed is similar to roots, because they are the essence, as we say above, "And the exposition [of Torah] is not what is essential, but the action" - Rashbam.
<b>"'And he shall be'":</b> Above it, it is written, "cursed is the man, etc." - who does not trust in God to occasion his livelihood, but rather is involved in much theft and trusts in the people who support him. 
<b>"He shall be like a tree planted by the waters":</b> Above it, it is written, "Blessed is the man, etc." - Rashi. And the wind and the uprooting are explicit also in the verse. As since it is written, "a lonely juniper tree" in the singular, and "wasteland (<i>arava</i>)," which is an expression [denoting a] plain, [it is] to indicate that there are two things to its disadvantage: as since there are no trees around it and it is also in a plain which has no mountains and hills around it; there is nothing to block the wind that comes upon it, and it will strike it until it moves it from its place. And in the verse, "He shall be like a tree planted by the waters," it is [also] elucidated, as it states, "and to the river will it stretch its roots"; as this is certainly to make known that it is well rooted in the ground and all of the winds in the world will not move it - Midrash Shmuel. And this is the reason that he did not bring the verse in Psalms - even though King David was earlier than Yirmiyah - because here it is more elucidated, [having stated,] "and to the river, etc." And see Tosafot Yom Tov.

Mishna 18

[That which is cited by Rabbi Bartenura] are the words of Beit Shammai. And according to Beit Hillel, there are only thirty-five [immersions required]. And according to the [actual] law, there is only one immersion required at all. And Rabbi Bartenura is only coming to emphasize the matter here [and not to tell us the law].
<b>"these are, etc.":</b> He is not coming to exclude other laws in the Torah, as behold he only excludes "astronomical calculations, etc." But rather he mentioned these because they are similar to astronomical calculations, etc., since they are [also] calculations. And even though these are calculations that come about because of a doubt that arose in them, as opposed to astronomical calculations, etc., [in which] there is no doubt about their calculations, nevertheless, they are preferable - Derekh Chaim. And see Tosafot Yom Tov.
<b>"these (literally, these, these)":</b> It means to say, these and these, and as it is explained in the gemara at the end of the first chapter of Chagigah, about "these, these are the body of the Torah." (See there in [the commentary] of Rabbi Bartenura.)  And since Rabbi Eliezer Chisma was after the destruction, etc., and the laws of <i>Kinin</i> are only applicable, etc.; therefore he needed to make us understand that even they are the body of the law - even at the time when the Temple does not exist, since their study is in place of the [Temple] service. And that which it did not learn, "body of the Torah," here [is because] here he is speaking about doubts, and there is nothing about that in the written Torah, but rather in the oral <i>halakha</i>.
And on account of their circling the world in a circle (<i>hekef</i>), their movement is called <i>tekufah</i>, etc. And his words are only about the knowledge of the movements, and not what follows from them, which is the sanctification of the month, and the intercalation of the years; as concerning that matter, certainly these and these are the body of the laws, etc.  
As in, "go down (<i>redu</i>) to there," which Yaakov said, is a hint to the 214 (the numerical equivalent of the letters in the word, <i>redu</i>) years that Israel stayed in Egypt. And so [too], "With this (<i>Be-zot</i>) Aharon should come," is a hint to the first Temple, which would stand for 410 (the numerical equivalent of the letters in the word, <i>be-zot</i>) years. And so [too] in Arukh: in the place of [the number,] one, we write [the letter], <i>alef</i>, and in the place of [the number,] one hundred, we write [the letter], <i>kof</i>. And in Derekh Chaim, he explained [that is is] the wisdom of measures and mathematics. And it  is easy to accept this explanation, since Rabbi Eliezer Chisma knew how to approximate how many drops of water there are in the seas (as is found in Horayot 10a), etc. And therefore it was fit that he should say this, as is exemplified by their statement, may their memory be blessed, in the [Midrash] Rabbah at the beginning of Ecclesiastes. 
And it appears to me that it can be explained that condiments are things that come before the meal to give appetite. And that is [because] one who is in an expert in the <i>tekufot</i> (astronomical calculations) - which means to say the ordering itself, which is the movements of the constellations, etc. - and <i>Gematria</i> - which is the wisdom of [sizing] (so explained Maggid [Mishneh]) - which precedes it;" these are the condiments that [will] give [him] appetite to the wisdom of Divinity. As from the knowledge of the spheres of the heavens, he will know and recognize the Creator, may He be blessed, as He is the Rider of [the] heavens; since from the ridden he will know the Rider. And so [too] according to the explanation of Rashi and Rabbi Bartenura that <i>Gematria</i> are the calculations of the letters, [it is that they are] "condiments to the wisdom," of Divinity that is in Sefer Yetzirah and those similar to it, that greatly use calculations of the letters and acronyms and [other letter] combinations. And it is possible to say that the teacher intended both of them, which are: to the wisdom that is attained by analysis and research - and that is through astrological calculations; and to the wisdom of Divinity, which is passed on to us (Kabbalah). And see Tosafot Yom Tov.

Chapter 4



Mishna 1

And one can object from that which Yirmiyahu said (Jeremiah 9:22-23), "Let not the wise man glory in his wisdom, neither let the mighty man glory in his might, nor let the rich man glory in his riches; But rather let him that glory, glory in this; that he understands and knows Me." And it appears to me that it is not difficult, since our teacher [of this mishnah] reasons that that which is written, "But rather... that he understands and knows Me," is itself included in the wisdom, the might and the wealth that [the prophet] mentioned. And so did [Yirmiyahu] say, "Let not the wise man glory in his wisdom, etc.; but rather" in the wisdom that "understands and knows Me." And so [too] with the matter of might and of riches. And therefore the teacher [of this mishnah] asked, "who is the wise one," etc., to which the prophet referred. 
And this is exactly [one that] "understands and knows Me. "And the mighty man [intended] is the one "who conquers, etc." and that is might that is for the sake of Heaven, such that he not sin in front of Him. [And] there is no greater [example] of "understands and knows Me;" as the goal of this knowledge is to [be in] fear in front of Him and keep His commandments. And the rich man [intended] is "He who is happy with his lot" and is not confused by his wealth and so turns all of his days to the service of Heaven, and this is also "understands, etc." And therefore it is stated, "'You will be happy,' etc." And they said in the gemara, "He who benefits from the work of his hands is greater than the fear of Heaven, etc." As one who does not suffice and is confused by his wealth will not be free to do the service of God, may He be blessed.
[Since the prefix represented by the Hebrew letter mem which has been understood here as 'from' can also be understood as 'than,' it should be understood] that it should not be explained that it means to say, that he became more learned than his teachers, as this is not a novelty. Since after a person has learned from his teacher, he becomes wise and learned in his studies and it is not a novelty that he become more learned than what his teachers taught him - Derekh Chaim
Since all of my conversation is about Torah.
<b>"His impulse":</b> The evil impulse is called 'the impulse' without differentiation on account of its coming first and governing the body by itself [before being joined by the positive impulse] - Midrash Shmuel. And he also explained that it is his impulse that is particular to him and has become powerful in him more than the positive impulse has become powerful and particular in him; as the nature of man leans more to the evil impulse. 
Since if it were not like [the explanation of Rabbi Bartenura], but rather that the explanation of the verse was that slowness of anger is better than a mighty person, it would be difficult - why [should it be considered better]; as if he is slow of anger from the angle of [having] a soft nature, it is not good.
<b>"in this world":</b> as you will not be in need from [other] creatures; and "in the world to come," as since he benefits from his [own] effort, he does not come to theft, and he inherits both worlds - Rashi.

Mishna 2

<b>"A sin":</b> And we do not learn [here], "an easy [sin]," as we do with a commandment. Since that which we learned [concerning a commandment ], "easy," means that it is easy for person to do. And sins are easy for a person to do and most of them are enjoyable for people. Hence it is not applicable to teach, "from an easy sin" - Derekh Chaim.
<b>"one sin":</b> Since God, may He be blessed, leaves him to his evil nature. But not that he is helped from Heaven [to do more sins], as was written by Rabbi Bartenura concerning "the reward of a commandment." As we say [Yoma 38], "One who comes to purify himself, he is helped [by God], one who comes to defile himself, [the way] is made open for him" - Rabbenu Yonah.

Mishna 3



Mishna 4

<b>"The worms":</b> Rambam explains that he should consider his end, and it is to return to the worms, etc. And [Tosafot Yom Tov] explained the meaning of the word <i>tikvah</i> at length, and concluded that it is [like] (Isaiah 28), "a line (<i>kav</i>) to a line."  And its root is <i>kuf-vav</i>, and the [final] <i>tav</i> [in the word <i>tikvat</i>] is just an addition as in <i>tiferet</i> [and] <i>tilboshet</i>. And it is denoting a measuring line (a type of yardstick). And see Bereishit Rabbah, Parshat Bereishit, on the verse, "'<i>yikvu hamayim</i>' - a measure was made for the waters." And here also this is its explanation, that his measuring line is the worms. And see Tosafot Yom Tov.
<b>"secretly":</b> And you [may] ask, behold, Rabbi Bartenura explained in Mishnah Yoma 8:8 that desecration of the Name (<i>chillul Hashem</i>) is [committed by] one who sins and causes others to sin; and this is one who sins and others learn from him; and if so, you don't find it "secretly," etc. And it appears to me that it is found with a sin that it is impossible [to do] without being joined by another - for example the sexual prohibitions. And it is also certainly true that one who eats forbidden foods and the like by himself and no one sees him is not [causing] a desecration of the Name at all. And see Tosafot Yom Tov. 
<b>"There is no differentiation between unintentional, etc.":</b> It is known that the one who is unintentional also needs atonement. But he is not like the one who is intentional - God forbid for the straight paths of God, may He be blessed, to equate the intentional with the unintentional in anything. Rather, the intention [of the mishnah] is that his punishment is in  public - if it was intentional, the punishment is [for an] intentional [sin]; if it was unintentional, the punishment is [for an] unintentional [sin], etc. And see Tosafot Yom Tov. 

Mishna 5

<b>"To teach, etc":</b> This is not so as to deduce [that the mishnah means], "to teach" but not to observe - 'for to a man who has such things,' 'says the Lord, "What is it to you that you should recount my statutes?"'
<b>"and to teach":</b> which is to say that he is afforded [the opportunity] that he will study and that his plan to teach will be successful.  And [about one who] studies [only] in order to study, it is not necessary to let us know, as he will certainly be able to fulfill his good plan - that he wanted to study. But in our case, we are finding out a novelty: that if his plan is in order to teach, he is afforded [the opportunity] to learn - and even his study by himself is successful, and not a thing will be reduced, as 'the Lord gives wisdom' - Midrash Shmuel. And See Tosafot Yom Tov.
<b>"to observe (guard), and to practice":</b> As even though his intention was only to practice, he is afforded the opportunity also to guard [himself] from sins, so that he should not be like one who dips [into purifying waters] and has an [impure animal] in his hand - Midrash Shmuel. And in a text from the Land of Israel, "to observe" is not what we [have]. And that is the main [version], since certainly "to practice" is to keep [all of the commandments] of the Torah. And see Tosafot Yom Tov.
As it is written, "like He commanded me," meaning to say that he commanded me to study (teach) for free. For were it not [understood this way], to what is "like He commanded me" referring - as one cannot say that it is [referring to teaching] for payment, and did He command him that it is insufficient not to take reward? And one also cannot say that this is what it means - "'like He commanded me' and I am not saying [the commandments] on my own," as surely the Israelites were not doubting this, as behold, it is written, "they will believe you forever" - Rabbenu Nissim.
And that they can purchase [merchandise] at the opening of the marketplace, because [this and selling at the opening are] two actions that some merchants do for each other as a matter of honor, even without [taking] wisdom into consideration. And a Torah scholar is worthy of being [treated as well] as an honored ignoramus - Rambam. 
As is found in Ezra 7:24, "all priests, etc. the king's tax, the poll tax and the meal tax, no one is empowered to place upon them."
<b>"from the world":</b> The explanation [of this] is, from life in the world to come - Rambam.

Mishna 6



Mishna 7

<b>"An imbecile, etc.":</b> An imbecile in that he brings enmity upon himself. And wicked as he is not concerned whether [the litigant] will steal or make a vain (false) oath.  And on top of that, arrogant in spirit; as it is arrogance of spirit that brought him to this - to give legal decisions and to judge [so as] to acquire [fame] like the [fame] of one of the great ones in the land - Midrash Shmuel.  

Mishna 8

And I do not know [Rabbi Bartenura's] reason, since it is nonetheless better for him to make the judgment in a group; and also if they are three, the convicted will not know who convicted him. And see Tosafot Yom Tov.


Mishna 9

And that which we did not teach [in this mishnah], "who is involved," is because of the end, that we do not want to teach, "anyone who is not involved." As I would have [then] said [that it is] because of the haughtiness of his heart due to his wealth that he is not involved in Torah [study]. And hence, it is taught, "one who neglects, etc;" meaning to say, on account of his needing to be involved in his [assets, since] this matter causes his neglect of Torah. And so too, this is what he means to say: "One who implements the Torah in poverty" [such that] his [business] affairs do not negate his study, but [rather] he [still] fulfills his [obligation to] study - Derekh Chaim. And according to this, it appears to me that [the wording of the beginning], "<i>me'oni</i> (literally, from poverty), is also in view of the end; as we learn [there, literally] "from wealth;" the explanation of which is as a result of wealth. And [this is the case] even though it should have taught, "<i>be'oni</i> (in poverty). 
<b>"his end, etc.":</b> and even if experience frequently shows the opposite of this, [as does] the story of Rabbi Elazar ben Padat (Taanit 25), "If you want, the world can be destroyed, etc." Derekh Chaim wrote that our mishnah is [dealing with] someone of average circumstance (<i>mazal</i>). And also, [the reason such a person does not always become wealthy is] so that his wealth will not cause him to neglect [his Torah study]. And so [too] in the midrash, "Because of what do the children of the poor, etc. So that they will not get involved in other things and forget the words of Torah, as it is written, 'As oppression makes the wise, silly.'" And also, sometimes it is the consequence of sin - and afflictions cleanse. And see Tosafot Yom Tov.

Mishna 10

<b>"Be, etc.":</b> [This is] simple, what can it teach us? And one can explain that it is coming to say that the minimization of business should be for the sake of Torah [study], and not for the sake of the effort or laziness - Derekh Chaim.
 According to the textual variant of Midrash Shmuel in Mishnah 4, there it is regarding the issue of pride and here it is regarding the issue of study. And see Tosafot Yom Tov.
<b>"And if you labor in Torah":</b> and you exerted yourself and put effort into it, "there is abundant reward, etc." As the reward is according to the proliferation of labor and effort, and not according to the proliferation of study. And therefore, it did not state, "if you learn," but [rather], "if you labor" - as everything is dependent on the labor, both for the one who expends much and for the one who expends little. [A] support for him is the mishnah at the end of Chapter 5 that teaches, "According to the pain is the reward" - Midrash Shmuel

Mishna 11

<b>"Repentance and good deeds":</b> The language of Rambam: Repentance after bad deeds or good deeds at the beginning of the matter. To here [are his words]. And it lists repentance first because of what the rabbis, may their memory be blessed, said, "In the place that repentants stand, even the completely righteous cannot stand" - Midrash Shmuel. And Rashbam follows the textual variant, "Torah and good deeds." See Tosafot Yom Tov.
<b>"like a <i>tris</i>":</b> A shield. Since the [Aramaic] translation  of (II Kings 19:32) "he shall not advance a shield upon it," is <i>vela yikadmenah bitrisin</i>. And some explain that it is [related to] "<i>trisei chanuiot</i>, the explanation [of which] is a shutter - Arukh.
<b>"against punishment":</b> It means to say [punishments] 'that rage and come' according to the custom of the world. But you cannot explain that it is the punishment of sin; as about this they said (Mishnah Yoma 8:8), "Repentance [and Yom Kippur] suspends and afflictions cleanse" And the proof is from "good deeds" [which is] at the beginning of the matter [meaning to say, that such a person did not sin] And see Tosafot Yom Tov. 
<b>"its end, etc.":</b> Rashi explained that in the future its counsel will endure and be successful. And in Midrash Shmuel [the author] explains it about the gathering itself. And that which we learn, "its end" is to say that even though you will see the poverty of the assembly at the beginning, its end is to endure. And the gathering <b>"that is not for the sake of Heaven;"</b> even though you see they are successful, their end is not to endure. And it is not difficult [on account of] "An association of idols is Ephraim - let him alone" (Hoshea 4:17); as behold, their end was not to endure.
<b>"that is not, etc.":</b> Even though the gathering is for a matter of a commandment, so long as there is a disqualifying thought [involved], like arrogance and pride - which is something common with those that deal with the public - it is [considered] not for the sake of Heaven. And that is why it does not teach, "and the one that is for the matter of a sin." 

Mishna 12

<b>"Like the reverence of your teacher":</b> As we say in the Bava Metzia 33. And Rashi explained, "It is because they would sit together in the study hall and ask and answer each other and learn one from the other" To here [are his words].  And it is not that he equates them completely; as, if so, everything is equal. But rather [only] concerning the matter of love; which is to say that he should be beloved to him in  the way he naturally loves - and it is beloved in his eyes to honor or to revere - one who is on a higher level than he. And the word "beloved" relates to all of them - Midrash Shmuel.
Meaning to say that even though Moshe was his teacher, behold also to Aharon there is a greater status, as he was his older brother. And we expound in Ketuvot 103, "'[Honor your father] and <i>et</i> your mother' - [the word <i>et</i> comes] to include your big brother." And hence according to the law, they were even and treated like fellows and, nonetheless, he called him, "my master." And  all of this is just from the way of piety. And see Tosafot Yom Tov.

Mishna 13

(<b>"In study":</b> There are some that have the textual variant, "with his student, for an error of the student, etc.") We have the textual variant, "with his student," and the intention is that he should be careful to teach his student properly, for an error of the student in a legal decision is considered an intentional transgression for the teacher that teaches him - Ritva.  

Mishna 14



Mishna 15

[It is in the format of] teaching, not only this [which is more obvious] but also this [which is less so]: It is not necessary [to mention] the tranquility of the wicked which is not understood to us, as we know that he is wicked and see that it is well for him; but even the afflictions of the righteous, as it is possible that he appears to be righteous but he is not - and that is why it teaches, "or even" - Midrash Shmuel. And see Tosafot Yom Tov.
And it teaches, "or even," as it is an obvious thing that we do not have tranquility in our hands, we the tired ones of the exile. And Rabbi Yanai wants to teach us about this, to say that we should not despair to think of ourselves as completely wicked and that our hope is lost, God forbid. And also that we are not righteous, that we have already perfected that which is upon us to perfect in Torah [study] and [the performance of] the commandments - Midrash Shmuel. 
"They will benefit him" (Bartenura). And there are those that have the textual variant, "as it is stated (Proverbs 13: 20), 'One who walks with (<i>et</i>) the wise will be wizened and one who befriends (<i>roeh</i>) the fools will be broken (<i>yeroah</i>).'" And [the word,] "with (<i>et</i>)", [means] he is subordinate . And <i>roeh</i> (which can also mean to shepherd), [means] he is the master and the head.     
<b>"to foxes":</b> Even as there are lesser animals than them, he chose to make a metaphor with them, as King Shlomo, peace be upon him, compared one who has not yet reached [the level] to make legal decisions to foxes when he said, "Take for us the foxes, etc. that destroy the vineyards" - [which is referring to] the vineyard of the Lord of Hosts; about [such scholars] it is stated, "she has felled many corpses," as was stated by Rambam. And it is impossible [for him] to sit in the seat of judgment and be accepted as a decisor, unless [he will resort] to tricks and machinations to fool the people. And that is why it said, even if you see many legal decisors like this and you are the head and more important than them, do not be jealous of these sinners to be[come] like them. And see Tosafot Yom Tov. 

Mishna 16



Mishna 17

<b>"The world to come":</b> The beginning is not a [contradiction] to the end, as this world is for action and the world to come is for payment and enjoyment - Midrash Shmuel. And [regarding] the world to come, some explain [it] as the world of souls and some explain [it] as the world of the revival [of the dead]. And see the beginning of the chapter [entitled] Chelek.
<b>"pleasure (<i>korat ruach</i>, literally, cooling of spirit)":</b> It is an expression [related to the usage], his mind cooled off (<i>nitkarara daato</i>), as his mind cools off and becomes composed due to happiness - Rashi. 

Mishna 18



Mishna 19

<b>The Younger (literally the Small):</b> It is because he would diminish himself. And also (another explanation is) that he was (slightly) smaller than Shmuel the prophet, as [Shmuel the Younger] also prophesied at the time of his death. And he was fitting that [God's] presence should dwell upon him but the generation was not fit for it. And it comes out that this name is praise and glory for him - Yerushalmi.
<b>"'His anger'":</b> In the Rashbam, it appears that his textual variant is, "'burning anger' is not stated [which is only the heat of anger], but rather 'anger,' [meaning to say, 'all of his anger' - so explained Ramah]. - [this] teaches that he is forgiven for all of his sins" - Midrash Shmuel. And this variant appears to be the main one, since now Shmuel the Younger is adding for us a precise teaching on this verse.

Mishna 20

<b>"Child":</b> The language of Rambam: That the study in the days of youth, etc. And if so, its explanation is [that] the one who learns when he is a child. And see Tosafot Yom Tov.
<b>"scraped":</b> As many calculations from matters of the world are already engraved in his mind. And when he wants to remember words of Torah [that are new to him], he will need to erase those calculations and he cannot do this completely. And that is why we do not learn, "old," which is the opposite of new - Rabbi Y. Abarbanel. 
[It is] like [with] the eating of grapes that are not ripe, their inferiority will already be felt when they are between his teeth.
[It is] like [with] the drinking of wine from the press [which] is good for him while he is drinking it, since it is pleasant to the palate, but [when it reaches] the chambers of his stomach, he will be filled with pains. And see Tosafot Yom Tov. 

Mishna 21

<b>"Envy, etc.":</b> This is in the style of the statement of Rabbi Yehoshua in Mishnah 11 of Chapter 2, etc., since envy is engendered by the evil eye and lust is engendered by the evil impulse and honor is the cause of hate of the creatures, as there is nothing more hateful to the creatures than the one that runs after honor. And see Tosafot Yom Tov. 

Mishna 22

<b>"Will be revived":</b> And it does not say, "to live," but rather "to be revived," as they need [it to be done to them] and they are not designed for it [on their own]. Because nature does not necessitate revival after death like it necessitates death to all that live.
And it refers to the living after death.
<b>"the Judge":</b> He took [these items] by way of 'not only this, but also that' (going in the order of what is least obvious to what is most obvious). But according to the time order, the litigant comes first to prosecute, and afterwards he brings his witnesses, and afterwards [still] the judge judges. 
That if it is [to be understood] as to pervert justice, this is from the foolishness that is distant from God, may He be blessed, which cannot be pictured and not even be imagined; as how can [actual] bribery to Him be pictured and what would be the bribe? - Rambam. The commentaries asked [on this approach], what is [the explanation given in the mishnah,] "for all is His," as [this is] not a reason [that fits with] the bribe of [the fulfillment of] a commandment [as was understood to be the bribe according to Rambam]. And Midrash Shmuel answered that even with a commandment, it is all His; since one who wants to purify himself is helped [by God] and a commandment is only known by (given credit to) the one who finishes it. To here [are his words.] And there is no objection from [the commandment of] repentance, as it is not an independent commandment, but rather it corresponds to sin to push it away from one.
<b>"against your will, etc.":</b> And he chose this, since he is mentioning natural things about which there is no choice for man, [and] about which the sages, of blessed memory, said, "Everything is in the hands of the Heavens except for the fear of the Heavens." And he did not say, "against your will, you sin or transgress or go or stand, or that which is similar to it;" as all of them are matters that are in man's power and there is no compulsion in them - Rambam. 
Because [before then] it looks down from [one] end of the world to the [other] end, as it is written (Job 29:3), "When He shined his candle above my head" - Rashi.

Chapter 5



Mishna 1

<b>And what is learned, etc:</b> And this is its explanation: and what is learned from this that it was created in ten utterances, which is to say, "What lesson comes out from this?" And it is not a question on the creation itself - why was it with ten utterances. But rather it means to say that there is a nice ethical teaching that we can learn from the creation being in ten utterances, as could He have not created it in one utterance, etc? And it comes out to us from that which He created it in ten, that it is to punish, etc. But it is not that the intention of creation in ten utterances was for this - to punish, etc - as this is not from His trait of goodness, may He be blessed, to do an extra act in order to punish, etc. - Derekh Chaim.
<b>have been created:</b> And we do not learn, "He created the world...and He could have created." And it appears in my eyes that he expressed through this the teaching that the creation was ex nihilo, from total nothingness, and not like the thought of the one that thinks there was primordial matter.  As if we believe in total nothingness, this statement is justified in saying that it could have been created [in one utterance] - which is [referring to] that which was created - as since it was total nothingness and void, there was nothing preventing it from being created in one utterance or in ten utterances. But if there had been primordial matter, he would not be justified in simply saying that it could have been created [in one utterance, with reference to] the matter, as lest the nature of that matter not [be able to] accept the creation through [only] one utterance.  

Mishna 2

<b>There were ten generations from Adam to Noah, etc.:</b> which is to say that this thing that there were ten generation, it is informing us how patient God is, may He be blessed - Derekh Chaim.
<b>There were ten generations from Noah to Abraham:</b> [This is] not similar to "from Adam to Noah," since Adam and Noah are included in [those] ten. But here, Noah is not included; but rather since it ended with Noah [in the first group], it went back and started [the second group] with him. 
<b>to demonstrate the extent of [God's] patience, etc.:</b> And with this he demonstrates something greater than the previous: that the Holy One, blessed be He, is patient and does not collect what is His with destruction and complete extermination, as [He did] in the generation of the flood. And it appears to me that this is [the reason] that it is written, <i>erekh apayim</i> (patient, literally, of long angers) and not <i>erekh af</i> (of long anger), as there are two angers: one that is actualized and, in the end, destroys everything; and one that is not actualized into rapid and overwhelming extermination, as a righteous one controls [it] with the fear of God.

Mishna 3

<b>Our father:</b> Since we merit and receive good in the merit of this one who withstood all of his tests, therefore the teacher [of this mishnah] called him "our father" here. [So does it] appear to me.
<b>and he withstood, etc.:</b> as he did not [question] His [actions] - Rashi.
<b>in order to show, etc.:</b> As with this, we certainly know how great his love was. And it is like Rashi wrote in his Commentary , "Now I will know [how] to answer the Satan and the nations that wonder what My love is towards you. I have, etc."

Mishna 4

And these are miracles without a doubt. And see Tosafot Yom Tov.
And this was for beauty and for the glory of Israel. And without a tent it would have also sufficed for them, by it splitting alone; as there is no doubt that the clouds of glory did not move from them. And so [too] was the fifth miracle done for beauty.
<b>the Holy One, blessed be He:</b> Since the plagues came by law and justice upon the Egyptians, therefore the teacher of the mishnah designated them to the Holy One, blessed be He, who is the true Judge. But with the miracles that were performed for our forefathers, he did not designate them to Him, because the exact law would not have granted the miracle; as 'these are idol worshipers, etc.' - Midrash Shmuel. 
<b>the [Reed] Sea:</b> That which the teacher had the miracles (plagues) at the sea precede [the ones in Egypt] is because the essence of the plagues was in order that His name would be recounted in the world. And the main impartation of [God's involvement] was only recognizable when God [visibly] distinguished between Egypt and Israel. Therefore since they were the main ones in terms of the quality of publicity; for that reason, he placed them first, even though they were not first in time - Midrash Shmuel.
<b>test:</b> And even though the [golden] calf was a sin, it is called a trial; as the matter of a trial for the Holy One, blessed be He, is [the demonstration of] lack of faith and of their reliance upon Him. And so [too] is the sin of the calf, as they did not believe and they did not  trust Him, that they could walk safely in the wilderness upon which He had taken them from Egypt and until here. And see Tosafot Yom Tov, who wrote about this at length and concluded that the [golden] calf should not be counted, and [that we should] count in its place, "and they rebelled upon the sea, at the Reed Sea." As we say in the gemara, that they said, "In the same way as we are coming up on this side, etc."; but "And they came to Marah" was not in their coming up from the sea. And according to the gemara that also counted the [golden] calf, one can say that the grumblers and the mixed multitude are one and that it is dependent upon the disagreement between Rabbi and Rabbi Shimon ben Gamliel in Tractate Shabbat 116a, see there. And with this, the [statement] in Midrash Rabbah, Parshat Metsora comes out well when it brings "and it will be for loathing," (which is said about the mixed multitude) to be about the grumblers.
<b>in the Wilderness:</b> As because they were in the wilderness - a desolate place with no inhabitants and lacking everything and having nothing - they thought that maybe it was from the lack of His supervision, may He be blessed, of this region, and therefore they tested Him. And that is [the reason] that it was precise to teach, "in the Wilderness" and actually called the Holy One, blessed be He, "the Omnipresent (literally, the Place)" here; to teach that He is the Place of the world without any [part of the world being] devoid of His supervision. So is it explained in Midrash Shmuel.

Mishna 5

<b>Ten, etc.:</b> And it lists them as they are not hinted to in scripture at all. 
<b>from the scent, etc.:</b> from desire for the holy meat; and also (another explanation is) from the smell of the limbs [of the sacrifices] on the arrangement [of the wood]; As if she smelled and wanted to taste from them, we do not listen to her to feed her holy meat - Rashi.
<b>and no [holy flesh] went putrid, etc.:</b> When he did not have the time available at night to burn all of the limbs that accumulated on the eve, they would bring them up to the top of the altar and they would sit there for two or three days until they would be available to burn them; as staying overnight would not disqualify them [when they were] on top of the altar [as it would if they were not there]. And a miracle would be performed on them and they would not go putrid the whole time of their delay - Rashi. And it is taught, "ever" - it can be said that it is coming to include [the presence] of this miracle on the private altars and Nov and Givaon and the Tabernacle [when it was] in the desert.
<b>in the room of slaughtering, etc.:</b> in the courtyard in the place that there were marble tables upon which they would wash the innards. And no fly would go down there because of [its] foulness - Rashi.
<b>on Yom Kippur:</b> Even though it is [a time] of strengthening, [there is] the prosecution of the [evil] impulse. And see Tosafot Yom Tov.
<b>the pillar of smoke:</b> that rose from the sacrifices. But during the time of the offering, the air was still - Rambam.
<b>hurt:</b> We do not learn, "[never] bit;" as even if it sometimes occurred that it would bite, it would not hurt. And we learned, "never" - he explained in Midrash Shmuel that it is possible that it is coming to include even not at the time when the Temple is in existence; as the holiness of the land is worthy of this. 

Mishna 6

One who wants to master the intention of the matter should see Tosafot Yom Tov.
And there is an objection, as [Moshe] said "'And if [the Lord] creates a creation.'" And behold, [this] was already created and waiting according to the transmission here of the sages, may their memory be blessed, etc. And it appears to me that the explanation of the mouth of the earth is the speech of the earth, similar to the mouth of the donkey and the mouth of the well [which also refer to speech]. And this is the meaning of the verse - "If <i>gehinnom</i> is in the creation (and it is lacking a <i>bet</i> as a preposition for the word creation, and there are many others like this) from the six days of creation, [then] bringing close its opening should be created, (as the statement of the sages in [the chapter entitled] Chelek, may their memory be blessed). And via this, "and the earth will extend (from the expression, "my lips have extended") its mouth" to project the voice of words, to tell all of what is done within it, that they descended alive to the lowest level. And afterwards at the time of the event, it only stated, "And the earth opened, etc.," to swallow them. And it was also that the people, "fled from their voices," which means to say from the voice of the words of the earth. As if it is not so, there is an objection; that just the opposite, it is the way of those that hear the voice of those yelling out, "oy, oy," to approach that voice. And this is the language of Rashi on the Torah, "'because of their voices' [means] on account of the voice that went out from their being swallowed" - and see there in Rabbi E. Mizrachi. And see Tosafot Yom Tov.
As in every place that they would go, the well would rise and spring forth water. And for this well was created a mouth (an opening) that the water would come out from in every place that they would go - Derekh Chaim. And  this is also the intention of Rashi [when he writes], "that the boulder would go and roll with them." As, if it is like the simple understanding [of his words], it should have mentioned the miracle  that the boulder gave water unattached [to any spring or well].
Meaning to say that they would answer corresponding to its speech. And with this, it is good that [the mishnah] did not teach, "the mouth of the boulder." And see Tosafot Yom Tov.
And what is likely to me is that this was a miracle and that they were the work of God. And many hesitated in this, etc. And the author of the Ten Essays wrote (in the essay, Chakor Din, Part II, Chapter 20) that it was [so designed because it was] the work of God, which cannot be analysed with our intellects; not like the work of an ordinary one that [others] besides us would describe in front of us in the study hall and 'a youth could write them down.' 
Which is to say that therefore were they soft and not like our sapphire which is hard and not soft. But it was sapphire-like to behold 'and like the actual sky in purity.' And the tablets [here] are the first tablets, as regarding the second, Moshe chiseled them himself.
<b>And some say, etc.:</b> In Derekh Chaim, he concludes that they are not coming to disagree, but rather each one adds on those that preceded him (with each addition corresponding to a progressively earlier part of twilight). As there are different times for twilight, as is learned in Shabbat 34b, etc.  And another textual variant is, "[And some say] the ram of Isaac and the grave of Moshe. And some say also the destructive spirits; and some say also the tongs, etc." And see Tosafot Yom Tov.

Mishna 7

(In Mishnah Kelim 12:6) [the term, <i> golemi kelim</i> refers to vessels] that are lacking completion and finish. etc. And so [too, the mishnah calls a <i>golem</i>] a man who has intellectual virtues and virtuous character traits, yet they are not complete and do not flow in proper order. [Rather,] they are mixed up and confused and there are lackings mixed in with them. And this is not an ignorant man (<i>am haarets</i>) who has [knowledge] of the ways of the world (which are only virtuous traits), and all the more so is it not the boor in Mishnah 5 of Chapter 2 - Rambam. 
<b>Seven things, etc.:</b> [The mishnah] started with the unformed person as he is first temporally. But nonetheless, it elucidated the traits of the wise man, as it is pleasant to bring them to the lips; he will kiss the traits of the wise man, etc.
And this is with regards to [giving] an answer, but with regards to [asking] a question,  behold, we learned in Mishnah 5 of Chapter 2, "A person prone to being ashamed cannot learn."
<b>or in number:</b> And there are books that don't have the textual variant, "or in number." And, nonetheless, for those that have it in their version, it is teaching, either [wisdom] or [numbers]. And see Mishnah Eduyot 1:5.
["And is not impulsive in answering,"] means to say, that it is not enough that which "he does not interrupt the words of his fellow," but he also waits until he knows that he will answer as is proper.
And [Rabbi Bartenura's explanation on "about that which he has not heard [anything]" made me wonder, as this is the measure of every man - not to lie. All the more so in a legal decision, that he should make himself dependent on a [greater authority], etc. And it will come out that he will make the masses stumble, as it is possible that the law is not like this. And also the proof that he brought from the men of Charan is not [relevant] to this case at all. And Rambam explained, "And he should not glorify himself with that which he did not hear, and that is what it is saying, 'about that which he has not heard [anything], says, "I have not heard [anything]."' And see Tosafot Yom Tov.

Mishna 8

<b>Categories (literally, bodies) of sin:</b> Which is to say, differing sins. And see Tosafot Yom Tov. 
<b>give tithes:</b> "Tithe (<i>maaser</i>)" is a general name for all of the gifts [to the Levites and priests]. And see Tosafot Yom Tov.. 
<b>A famine, etc.:</b> In Tractate Shabbat 32b, we learn it from scripture. 
<b>the dough [offering]:</b> Which is to say, "also not set apart the dough [offering]." And see Tosafot Yom Tov.
And since the court sinned and did not do [a judgement], pestilence comes to the world, and it does not distinguish between the good and the bad, 'and it will be to the righteous one like the evil one.' But the expression, "that are not given over" does not imply this, but rather like the commentators explain - for example, [sins that result in] death penalties by the hand of the Heavens and excisions (<i>keritot</i>); and also (another explanation is) [sins that are committed] without warning or witnesses, or that the sinner escaped [such that the court cannot punish him]. 
<b>the produce of the Sabbatical year:</b> to render them ownerless; and also (another explanation is) to completely dispose of them, as I wrote in Mishnah Sheviit 9:2. And therefore it is poetic justice that pestilence comes to the world, as it causes people to be 'ownerless,' as the destructive angel does not distinguish. But with the sword, it is possible that if his voice supplicates, the enemy will surely hear him and leave him - Derekh Chaim. And these two [sins] are considered one in the count of seven since they are similar in their punishment. And so [too] the adjacent [ones].
<b>[The] sword, etc.:</b> In the gemara (Shabbat 33a), we learn it from scripture.  

Mishna 9

<b>Destructive animals, etc. Exile, etc.:</b> They bring verses [as proof-texts] for all of them in the gemara in Shabbat 33a. 
<b>become more widespread, etc.:</b> As when it happens that there is pestilence in those periods of time, it becomes more widespread then, due to the sin of these [people]; as [this] sin always happens in these [time periods] with some people. And behold, it is poetic justice; as [such a man] took away from the life of the poor person and also was concerned that if he would give, it would take away from his [own] bread if his life is lengthened. Hence, his life will be taken from, and his produce will remain for others. And from now, there is no objection at all from the previous mishnah - Midrash Shmuel. 
<b>and after the holiday (Sukkot):</b> As at the holiday, occupation with the earth (agricultural pursuits) is already finished. And the one that gave these obligations, gave them; and the one who did not give them, stole them - Rambam.

Mishna 10

<b>"What is mine, etc.":</b> We are not speaking about givers of charity - as those we teach later [in] Mishnah 13 - but rather about benefit in general. 
And [when the mishnah speaks about mutual benefit, it is] specifically if he wants to benefit from the possessions of others with their knowledge. As if it is without their knowledge - even though he wants to also benefit them - he is a total thief and you can have no greater evildoer than this. And the sages, may their memory be blessed, only spoke about [normative] temperaments and they did not speak about the robber and the thief, who is an evildoer - Midrash Shmuel.
<b>a pious person:</b> Not that he scatters everything that he has, as behold, they said, "The one that scatters, let him not scatter more than a fifth" - so that he not scatter more than [that which is] enough and he perforce become dependent on the creatures. But rather we are talking about one who foregoes according to what is fit - Derekh Chaim.  

Mishna 11

<b>[A person who is] hard, etc.:</b> But one who does not get angry at all is not found in any disposition. As who is greater for us in humility than Moshe, our teacher, - peace be upon him - and about him it is said (Numbers 31:14), "And Moshe got angry, etc.," etc. - Midrash Shmuel. 
<b>an evildoer:</b> As the master said, "Don't be angry, and don't sin" - Rashi. And Derekh Chaim explains that it is like what we say in Nedarim 22b, "Any person who gets angry, it is known that his sins are greater [than his merits], as is states, '(A man of anger stirs up strife;) and a wrathful man much transgression.'"

Mishna 12

And even though it is possible with the help of Heaven to raise his study, if his fear of sin precedes his wisdom; it is not fitting for someone who has not reached inclusion of this trait to be called an evildoer, as the disadvantage in his creation led him to this.

Mishna 13

And "he has an evil eye regarding himself" because he has brazenness of the heart. And it is not similar to "he has an evil eye regarding others" - Rashi. But rather it is to say, it is like the "evil eye" in Mishnah 19, [of the one] who does not suffice with what is his and covets that which is fitting for the poor person. And there is an objection: If so, he is an evildoer, as he transgresses against "do not harden your heart." And it is possible that here we are speaking about the [case] that there is no lack to the poor person and it comes out that he does not harden his heart from giving to the poor person what he lacks. And if [the poor person] did not have someone to give to him, he would have given. And his desire is to give when he finds a poor person who has no givers; and nonetheless, this is brazenness of heart. And now it comes out well that "[to] give and [that] others give -- [that's a] pious person"; as there is an objection that such is the temperament of every man. But rather here it is concerning a poor person who has what he needs, through the giving of one of them. But he wants that he give and [also that others] give - so as to fill his requirements with plenty. It is fitting that such a person be called a pious person. So does it appear to me.   

Mishna 14

And one can explain that this is what [Rabbi Bartenura] said: And also he [goes to] study and does not understand. And one can [also] explain that this is what he said: And he does not review and he does not study and he does not understand. 
<b>a pious person:</b> As he lowers himself and acts as if he needs the ones sitting in the House of Study - Midrash Shmuel. And see Tosafot Yom Tov

Mishna 15

<b>the sponge:</b> Sea wool - Rambam. 

Mishna 16

<b>On something:</b> The textual variant of Rabbi Bartenura is "on a transient thing, when that thing perishes, etc."
<b>Amnon and Tamar:</b> It took it as a general example. And therefore there is no objection from the beginning [of the mishnah] against the end.

Mishna 17

<b>Hillel and Shammai:</b> Because their students did not serve [in their studies] to their fullest and from them onward, disagreement grew in Israel; therefore it took them for an example. And because of this, there is also no objection from the beginning [of the mishnah] against the end. And see Tosafot Yom Tov.
<b>Korach, etc.:</b> It did not mention the second side of the argument - which is Moshe and Aaron - as it mentioned the two sides in the first [argument]; as here they are not equal. As Moshe and Aaron's intentions were for the sake of Heaven, and there was no aspect in them that was not for the sake of Heaven's name - Midrash Shmuel.

Mishna 18

In the gemara, it derives it from verses. And see Tosafot Yom Tov.
<b>is not given, etc.:</b> meaning to say, he is not helped, etc.; which is not the case with other perpetrators of sin: When [they] put into [their] hearts to repent, they are certainly in the category of '[one who] comes to purify, he is aided.' And see Tosafot Yom Tov.

Mishna 19

As the commandments of people are only according to their opinions, since the good will not command to [do] evil, but [rather] to guard from it. And the verse states (Numbers 31:16), "They were the ones that were against the Children of Israel according to the counsel of Bilaam" - Rambam.
<b>"in this world":</b> This is in the way [of] "When you eat [from] the work of your hands, you will be happy" - in this world; as Rashi explained at the beginning of Chapter 4. As if you don't say like that, behold how many students of Abraham, our father - peace be upon him -  are hungry and thirsty in this world. But rather, since they suffice and do not depend upon the creatures, they are called eaters in this world. And one could also say [another explanation is] that it is saying [here only according to] the measure of justice, but 'the Lord is the God of knowledge and by Him are actions measured' to have them inherit more [instead of this] in the world to come. 
<b>inherit <i>Gehinnom</i> (Purgatory):</b> in this world, as it said (Yoma 72b), "Do not inherit two [doses of] <i>Gehinnom</i>" - Midrash Shmuel.
And he is also a "man of deceit," in his doing machinations [to accomplish] evil - Rambam

Mishna 20

<b>"[The] brazen-faced [are bound] for <i>Gehinnom </i> (Purgatory)":</b> as he makes his face brazen not to do the will of his Father in heaven. 
And it is stated, "May the evildoers return to the grave."
 <b>and [the] shamefaced [are bound] for the Garden of Eden:</b> As the sages, of blessed memory, said, "Any man that has shamefacedness will not quickly sin, as it is written (Exodus 20:17), 'and in order that His fear will be on your faces, so that you not sin'" - Midrash Shmuel. 

Mishna 21

When you calculate the thirteen years that Yaakov [spent] with Lavan after he married Leah, and she gave birth to [Levi] after about two years - as the pregnancies of the three brothers, Reuven, Shimon and Levi, add up to seven months for each one - it comes out that Levi was eleven years old when they left from there. Add upon them six months that he [spent] on the way and eighteen months that he [spent] in Sukkot, summer, winter and summer - which are two years - behold, Levi is thirteen years of age in their going to Shekhem, and he is [still] called a man - Rashi. And he was not precise in his commentary on the Torah, Parshat Vayeshev, on the verse (Genesis 37:34), "and he mourned for his son many days," as [there] he explained that it was six months in Beit El, which is after the story of Shekhem.
There are only sixteen [mentions of the word,] 'man' found. And in the explanation of Rashi, [it is found] that 'man' is written eighteen times until "as from the person (<i>eesh</i>) was this taken." To here [are this words]. And one must say that [the word,] person is also in the count.
[Rabbi Bartenura's second explanation is] in Midrash Rabbah, Parshat Korach. And it appears to me that it is from that which we find by those that died in the wilderness that they were not punished [when] less than twenty years old.
Gemara. And it appears to me that it wants to say that Israel at the time of the giving of the Torah were converts and a convert is similar to an infant that was [just] born. And see Tosafot Yom Tov.
"In elders (<i>beyishishim</i>) there is wisdom," [the first word of which is a type of] acronym for one of sixty (<i>ben shishim</i>) - Ritva. And even according to our textual variant, an elder (<i>zaken</i>) is <i>zeh she'kanah chocmah</i> (the one who acquired wisdom) - Midrash Shmuel. And see Tosafot Yom Tov.

Mishna 22

<b>Ben Bag Bag:</b> [That he is known by his patrimonial (Ben x)] can be explained as because he did not have length of days. But Rashbam explained that they were converts; and they are children of Abraham and Sarah, who had a [letter], <i>hey</i> added onto their names - and all converts are called their children. And the numerical equivalent of [the letters in] Bag is five (<i>hey</i>). And they called [Ben Bag Bag and Ben Hey Hey], one differently than the other, in order to recognize between one and the other - Midrash Shmuel. 
And because words of Torah are a great need for people, [Ben Bag Bag] would say this in the Aramaic language, since they all understood it when they ascended [to Israel] from Babylonia - Midrash Shmuel. And see Tosafot Yom Tov. 
<b>"and search":</b> The repetitive language is to strengthen and teach about [its] constancy and emphasis. And the matter of searching, itself, is the review of learning.
<b>"should you look (<i>techeze</i>)":</b> ["It"] means to say the truth. The explanation is, and you should see the truth with the eye of the intellect, like the [Aramaic] translation of "and He saw," "<i>vachaza</i>." And see Tosafot Yom Tov. 
<b>"greater than it":</b> such that you not say that through the learning of Greek wisdom, "perforce I will learn from them politics and administration and virtues (good characteristics)." For this [reason], it said that "there is no characteristic greater than it," as all of the virtues are set up in all [that is in it] and preserved in it - Midrash Shmuel.

Mishna 23

And this is about the reward for the pain and bother itself - that if it is great, its reward will be great. But [regarding] the reward for the [performance of the] commandments themselves, you do not know the gift of their reward, as we learned at the beginning of Chapter 2 - Derekh Chaim.