Kommentar zu Pirkei Avot 1:1
משֶׁה קִבֵּל תּוֹרָה מִסִּינַי, וּמְסָרָהּ לִיהוֹשֻׁעַ, וִיהוֹשֻׁעַ לִזְקֵנִים, וּזְקֵנִים לִנְבִיאִים, וּנְבִיאִים מְסָרוּהָ לְאַנְשֵׁי כְנֶסֶת הַגְּדוֹלָה. הֵם אָמְרוּ שְׁלשָׁה דְבָרִים, הֱווּ מְתוּנִים בַּדִּין, וְהַעֲמִידוּ תַלְמִידִים הַרְבֵּה, וַעֲשׂוּ סְיָג לַתּוֹרָה:
Moses empfing die Tora vom Sinai. [Ich sage das, weil dieses Traktat nicht auf einer Erklärung einer Mizwa des Mizwoth der Tora beruht, wie es auch die anderen Traktate der Mischna sind, sondern ganz Mussar und Middoth, und die Weisen der Heiden haben auch Bücher aus dem Gedanken ihres Herzens über die Wege des Mussar— wie ein Mann sich mit seinem Nachbarn deportieren sollte —Daher beginnt die Tanna mit diesem Traktat: "Moses hat die Tora vom Sinai erhalten", um uns zu lehren, dass das Mittelteil und der Mussar in diesem Traktat nicht von den Weisen der Mischna beschworen wurden, sondern auch diese auf dem Sinai angegeben wurden (dh von dem, der sich auf dem Sinai offenbarte)]. Und er gab es Josua; und Josua an die Ältesten [die bis zur Ankunft der ersten Propheten, Eli, des Hohepriesters und Shmuel Haramati, nach Josua weiterlebten]; und die Ältesten zu den Propheten; und die Propheten gaben es den Männern der großen Versammlung (anshei knesseth hagedolah). [Sie waren 120 Älteste: Serubaval, Seraya, Re'elayah, Mordechai-Bilshan, die in den Tagen Esras lebten, als sie vom Exil in den zweiten Tempel gingen, darunter Chaggai, Sacharja, Maleachi und Nechemia Ben Chachalyah und ihre Kollegen. Sie wurden "die Männer der großen Versammlung" genannt, weil sie die "Krone" in ihrer ursprünglichen Größe wiederhergestellt hatten. Denn Mose sagte (5. Mose 10,17): "Der Große, Mächtige, Fantastische, G-tt." Jeremiah und Daniel kamen und (Daniel) sagte nicht "großartig" und (Jeremiah) sagte nicht "großartig", und sie (die Männer der großen Versammlung) stellten sie ("großartig und großartig") wie zuerst wieder her. " zu sagen "dies (wie dort angegeben [Yoma 69b]) ist genau seine Größe"; "dies ist genau seine Großartigkeit"; "denn wenn nicht so (dh wenn er nicht großartig und großartig wäre), wie könnte eine Nation gegen siebzig bestehen Nationen (mit der Absicht, es zu vernichten usw.)! "] Sie pflegten drei Dinge zu sagen. [Sie sagten viele Dinge; aber sie pflegten diese drei Dinge zu sagen, um die Integrität der Tora aufrechtzuerhalten]: Sei geduldig (" metunim ") ) im Urteil [dh wenn etwas vor Ihnen zum Urteil kommt, sagen Sie nicht: "Ein solcher Fall ist zwei- oder dreimal vor mir gekommen", sondern seien Sie geduldig, dh "warten" ("mamtinim") vor Ihnen herrsche darüber.] Und setze viele Jünger auf [(im Gegensatz zu der Ansicht von R. Gamliel, der sagt (Berachoth 28a): "Lass keinen Jünger, dessen Inneres nicht wie sein Äußeres ist, das Haus des Studiums betreten.") Wir sind hiermit ta Es sollte jedem Menschen die Tora beigebracht werden, und es besteht keine Notwendigkeit, ihn zu "suchen", solange nicht bekannt ist, dass er ein Mann mit schlechtem Benehmen und schlechtem Ruf ist. Oder wir werden (hiermit) gelehrt, dass jemand, der in seiner Jugend Jünger aufstellt, dies auch in seinem Alter tun sollte, wie es geschrieben steht (Koheleth 11: 6): "Am Morgen säen Sie Ihren Samen und in Lassen Sie am Abend Ihre Hand nicht ruhen. "] Und machen Sie einen Zaun für die Tora, [damit Sie nicht kommen, um die Ausgabe der Tora selbst (z. B. der Sekundärklasse [shniyoth] verbotener Beziehungen) und shvuth (rabbinisch verboten) zu verletzen Besetzung) am Sabbat, wie geschrieben steht (3. Mose 18:30): "Und du sollst meine Verantwortung behalten"— Machen Sie eine "Aufbewahrung" für meine Ladung.]
Rabbeinu Yonah on Pirkei Avot
Moshe received the Torah from Sinai, etc.: (I will begin the commentary on "Avot" of our great, pious and holy rabbi, Rabbi Yonah the son of Rabbi Avraham, may he be remembered for blessing.) Our rabbis, may their memory be blessed, said (Bava Kamma 30a) "One who wishes to be pious should fulfill the words of Avot (the Ethics of the Fathers), and [some] said about it, the words of Damages (Nezikin)". And since a person ascends the steps of piousness by doing one of these matters, they placed [Avot] in the Order of Damages. And even though they also said to fulfill the words of Blessings (Berakhot) which is in the order of Seeds (Zeraim); because it speaks of the blessings on seeds and fruits, they placed it in that order (Editor's note: See what Midrash Shmuel wrote about this in the name of Rabbi Yosef Nachmias, may his memory be blessed). Furthermore, since it is the teachings of the Sanhedrin, they placed it in the order of the laws (of Damages); and so [too], all the sages mentioned [here] until Rabban Yochanan ben Zakkai are all from the Sanhedrin.
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Tosafot Yom Tov on Pirkei Avot
MOSES RECEIVED THE TORAH AT SINAI. Rav explains “at Sinai” as really meaning “from the one who was revealed at Sinai,” i.e., G-d. And when G-d revealed Himself there, Moses received the Torah, down to its particulars and subtleties, and he did not bring forth any new laws himself, as per the Sifri that Rashi quotes in his Torah commentary to parashat Behar (Leviticus 25:1). To make this point, the mishna says “at Sinai.” This is not without purpose, as it points to the truth of the religion. “It is unique unto its mother”—that being the nation of Israel, who received it, “and it is the choicest of the one who birthed it”—the students, who are children of G-d.3Based on Song of Songs, 6:9. Moses received everything, even the novel interpretations of a seasoned scholar, at Sinai, as per the verse (Deuteronomy 9:10), “And G-d gave me the two stone tablets, inscribed by the finger of the Lord, and (what was written) upon them was as all the things God had said to you on the mountain out of the fire on the day of assembly,” which the Sages expounded in Megillah 19b as follows: This teaches that G-d showed Moses even the most subtle points of the Torah [Heb. dikdukei Torah] and of the Sofrim [Heb. dikdukei Sofrim].
I explain in my introduction to the Mishna that the dikdukei Sofrim were indeed only “shown” to Moshe.4And not “given” or “taught” to him, which TYT understands to mean that Moses did not acquire that knowledge the same way he acquired the main body of the Torah but was given some kind of lesser familiarity with it. As such, the word “received” here must refer only to the greater part of the material. In the introduction to his commentary on the Torah, Ramban similarly explains the word “created” in the phrase “fifty levels of understanding were created in the word” as referring to most but not all of those levels, as the fiftieth was not created.
I explain in my introduction to the Mishna that the dikdukei Sofrim were indeed only “shown” to Moshe.4And not “given” or “taught” to him, which TYT understands to mean that Moses did not acquire that knowledge the same way he acquired the main body of the Torah but was given some kind of lesser familiarity with it. As such, the word “received” here must refer only to the greater part of the material. In the introduction to his commentary on the Torah, Ramban similarly explains the word “created” in the phrase “fifty levels of understanding were created in the word” as referring to most but not all of those levels, as the fiftieth was not created.
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Rambam on Pirkei Avot
We have already explained the description of how the transmission happened in the introduction of our words in this essay. And [so] our intention here is only to explain the words of piety and ethics alone, to encourage the acquisition of certain virtues the benefit from which is great. And we will also elaborate to warn about certain vices that [bring] much damage. And [for] the rest, I will only explain the words and some of the concepts, because their concepts are [already] clear, except for a few of them.
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Ikar Tosafot Yom Tov on Pirkei Avot
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.
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Bartenura on Pirkei Avot
Moshe received the Torah from Sinai: I say: Since this tractate is not founded on the exegesis of commandments from among the Torah’s commandments, like the rest of the tractates which are in the Mishna, but is rather wholly morals and principles, and whereas the sages of the (other) nations of the world have also composed books according to the fabrication of their hearts, concerning moral paths, how a person should behave with his fellow; therefore, in this tractate the tanna began "Moshe received Torah from Sinai," to tell you that the principles and morals which are in this tractate were not fabricated by the hearts of the Mishna’s sages; rather, they too were stated at Sinai.
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A New Israeli Commentary on Pirkei Avot
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English Explanation of Pirkei Avot
Moses received the torah at Sinai and transmitted it to Joshua, Joshua to the elders, and the elders to the prophets, and the prophets to the Men of the Great Assembly.
They said three things: Be patient in [the administration of] justice, raise many disciples and make a fence round the Torah.
Avoth begins by tracing the transmission of Torah and contains three sayings by the Men of the Great Assembly.
One of the most basic tenets of Judaism is related in this mishnah: that Moses received an oral as well as a written Torah and that there is an unbroken chain connecting the Rabbis with the revelation at Sinai. Therefore the oral Torah, observed and studied during the time of the Mishnah (and in subsequent generations as well) is not the creation of human beings, but is actually as divine in origin as is the written Torah. Now this an extremely significant claim, about which many, many books have been written, and indeed some fierce battles were fought (such as that between the Sadducees and Pharisees and that between the Rabbinites and Karaites). There are many sub-questions that require further resolution, most importantly what was the nature of the oral Torah received at Sinai. Did Moses receive every detail of observance and belief that any Jew would ever need to know? If so then all of the debates in the Mishnah and Talmud are attempts to recover what was originally known, and for some reason lost (this is Rav Saadiah Gaon’s position). Alternatively, were only the principles given to Moses, and perhaps rules by which later Jews could create new laws, laws that would have roots at Sinai but not have been specified at Sinai? If so, then the Mishnah and Talmud contain actual creativity in advancing and expanding the Oral Torah (this is basically the Rambam’s position).
Needless to say, we don’t have the answer to this question and it has been a great debate since the medieval period. The Talmud itself is unclear on the matter, and there are statements that support both. For instance the Talmud states that even any new innovation taught by a student was already revealed to Moses at Sinai. However, the Talmud also relates a famous story that God showed Moses what was going on in Rabbi Akiva’s study hall and Moses did not understand a word. Nevertheless, one thing is clear from this mishnah. Jewish tradition teaches that the Oral Torah (whether all of the details or just the essence) does come from Sinai and that each generation thereafter is obligated to learn that Torah and transmit it to the following generation.
The Men of the Great Assembly refers to the leaders who arose at the time of the building of the Second Temple, around 500 B.C.E (See Nehemiah 8-10). Little is actually known about this group and there are very few sayings attributed to them. They may have had judicial as well as legislative powers, but again little is known.
In our mishnah three sayings are attributed to them. The first is that judgements should not hastily be delivered. This has also been interpreted to mean that even if a case has come before a judge three or four times before, he must examine it closely perhaps he will find a new angle that he had not before noticed.
Although it may seem obvious that a teacher should seek many disciples, not all Rabbis thought so. Particularly Beth Shammai and Rabban Gamaliel were known for not allowing those whom they deemed disqualified to participate in the discussions in the study halls. This mishnah emphasizes that students should be encouraged to continue to learn, even if he is not perfect.
Making a fence around the Torah is another principle of supreme importance in Judaism. There are many laws that are not strictly obligatory upon a person from the Torah, but rather were instituted by the Rabbis to prevent a Jew from transgressing a Torah law. An example is the use of money on Shabbat. The Torah itself does not prohibit using money on Shabbat. However, the Rabbis said one should not do so, lest one write, which is prohibited by the Torah (at least the midrashic understanding of the Torah).
They said three things: Be patient in [the administration of] justice, raise many disciples and make a fence round the Torah.
Avoth begins by tracing the transmission of Torah and contains three sayings by the Men of the Great Assembly.
One of the most basic tenets of Judaism is related in this mishnah: that Moses received an oral as well as a written Torah and that there is an unbroken chain connecting the Rabbis with the revelation at Sinai. Therefore the oral Torah, observed and studied during the time of the Mishnah (and in subsequent generations as well) is not the creation of human beings, but is actually as divine in origin as is the written Torah. Now this an extremely significant claim, about which many, many books have been written, and indeed some fierce battles were fought (such as that between the Sadducees and Pharisees and that between the Rabbinites and Karaites). There are many sub-questions that require further resolution, most importantly what was the nature of the oral Torah received at Sinai. Did Moses receive every detail of observance and belief that any Jew would ever need to know? If so then all of the debates in the Mishnah and Talmud are attempts to recover what was originally known, and for some reason lost (this is Rav Saadiah Gaon’s position). Alternatively, were only the principles given to Moses, and perhaps rules by which later Jews could create new laws, laws that would have roots at Sinai but not have been specified at Sinai? If so, then the Mishnah and Talmud contain actual creativity in advancing and expanding the Oral Torah (this is basically the Rambam’s position).
Needless to say, we don’t have the answer to this question and it has been a great debate since the medieval period. The Talmud itself is unclear on the matter, and there are statements that support both. For instance the Talmud states that even any new innovation taught by a student was already revealed to Moses at Sinai. However, the Talmud also relates a famous story that God showed Moses what was going on in Rabbi Akiva’s study hall and Moses did not understand a word. Nevertheless, one thing is clear from this mishnah. Jewish tradition teaches that the Oral Torah (whether all of the details or just the essence) does come from Sinai and that each generation thereafter is obligated to learn that Torah and transmit it to the following generation.
The Men of the Great Assembly refers to the leaders who arose at the time of the building of the Second Temple, around 500 B.C.E (See Nehemiah 8-10). Little is actually known about this group and there are very few sayings attributed to them. They may have had judicial as well as legislative powers, but again little is known.
In our mishnah three sayings are attributed to them. The first is that judgements should not hastily be delivered. This has also been interpreted to mean that even if a case has come before a judge three or four times before, he must examine it closely perhaps he will find a new angle that he had not before noticed.
Although it may seem obvious that a teacher should seek many disciples, not all Rabbis thought so. Particularly Beth Shammai and Rabban Gamaliel were known for not allowing those whom they deemed disqualified to participate in the discussions in the study halls. This mishnah emphasizes that students should be encouraged to continue to learn, even if he is not perfect.
Making a fence around the Torah is another principle of supreme importance in Judaism. There are many laws that are not strictly obligatory upon a person from the Torah, but rather were instituted by the Rabbis to prevent a Jew from transgressing a Torah law. An example is the use of money on Shabbat. The Torah itself does not prohibit using money on Shabbat. However, the Rabbis said one should not do so, lest one write, which is prohibited by the Torah (at least the midrashic understanding of the Torah).
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Rabbeinu Yonah on Pirkei Avot
Moshe received the Torah from Sinai and transmitted it to Yehoshua: Both the written Torah and the oral Torah. As the Torah was given with its explanation. As if it were not so, it would be impossible to understand [its contents]. As behold, it is written (Leviticus 19:13), "do not rob" - and all of the [laws of] damages are within this negative commandment, and they themselves are the Torah that was received by Moshe at Sinai, even though they were not written. And it is also written (Deuteronomy 17:8), "between a blood and a blood and between a judgement and a judgement and between an infection and an infection" - and many of the sightings of blood and many of the various judgments and so many of the infections are known to us by the transmission [of this information]... And they are not explained [in writing] because it is not allowed to be written. And it is written (Exodus 24:12), "and I will give you the stone tablets and the Torah and the commandment" - "Torah" is the written Torah; "and the commandment" is the oral Torah. it comes out that you say that every commandment that He gave to Moshe at Sinai, was given with its explanation. And that which is written is what is called the written Torah and the explanation is what is called the oral Torah. And Moshe learned it from the mouth of the Mighty One.
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Tosafot Yom Tov on Pirkei Avot
AND TRANSMITTED IT TO JOSHUA. All that he received, he transmitted to Joshua. But it cannot be said that G-d transmitted the Torah in its entirety to Moses, because not the entire Torah that G-d possessed was transmitted to him, as the fiftieth gate was not transmitted to him,5Transmission here is understood to mean giving all that one has. as the Sages expounded (Rosh HaShanah 21b) on the verse (Psalms 8:6) “And you have made him only slightly less than the Lord.” Therefore, in speaking of Moses the mishnah says that he “received” it, i.e. whatever he could receive, he received at Sinai. Thus do the commentaries explain it.
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Rambam on Pirkei Avot
Be deliberate in judgment: That they should delay in reaching the verdict and not determine it quickly before they [fully] understand it. As it is possible that new matters will be revealed to their eyes that were not revealed at the beginning of [their] thought.
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Ikar Tosafot Yom Tov on Pirkei Avot
and he passed it on, etc.: 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.
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Bartenura on Pirkei Avot
from Sinai: From the One who was revealed at Sinai.
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Tosafot Yom Tov on Pirkei Avot
AND THE PROPHETS TRANSMITTED IT TO THE MEN OF THE GREAT ASSEMBLY. This is to point out that although not all the members of the Great Assembly were prophets, the entire Torah was transmitted to them as it was transmitted to their predecessors. From hereon, however, the generations waned and the entire Torah could not be transmitted to them; rather, each one received as much as he was able. Even so, what Torah he did acquire was part of the tradition, having passed sage from sage and going back to Moses at Sinai.
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Rabbeinu Yonah on Pirkei Avot
and transmitted it to Yehoshua: As it is stated (Exodus 33:11), " but his attendant, Joshua son of Nun, a youth, would not stir out of the tent."
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Rambam on Pirkei Avot
and make a fence for the Torah: they mean to say the decrees and ordinances that distance a man from sins. As He, may He be blessed stated (Leviticus 18:30), "And you shall guard My guarding." And it was said in its explanation (Moed Katan 5a), "Make a guarding [fence] for My guarding."
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Ikar Tosafot Yom Tov on Pirkei Avot
and the prophets passed it on to the men of the Great Assembly: [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.
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Bartenura on Pirkei Avot
to the elders: who lived long after Yehoshua, and those elders (passed it) to other elders until they reached the beginning of the prophets, who are Eli the priest and Shmuel of Ramah.
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Tosafot Yom Tov on Pirkei Avot
THE GREAT ASSEMBLY. Rav writes that they were called this because they “returned the crown to its former glory… Jeremiah and Daniel came, and did not say ‘the mighty and awesome one’ (Yoma 69b).” Jeremiah said, “The great and mighty one, whose name is Lord of Hosts (Jeremiah 32:18)”, but did not say “awesome”. Daniel said, “The great and awesome one (Daniel 9:4 ),” but did not say “mighty.”
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Rabbeinu Yonah on Pirkei Avot
and Yehoshua to the Elders: As it is stated (Joshua 24:31), and all the days of the elders who had length of days after Joshua."
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Ikar Tosafot Yom Tov on Pirkei Avot
"and stand up": 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,'
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Bartenura on Pirkei Avot
to the men of the Great Assembly: There were 120 elders, (including) Zerubavel, Seraiah, Re’elaiah, Mordekhai, Bilshan, who in the days of Ezra were the ones who emigrated from the diaspora in (the period of) the second Temple. Included among them were Haggai, Zechariah and Malachi and Nechemiah ben Chachliah and their associates. They were called the Great Assembly since they restored the crown to its original splendor (Yoma 69b), for Moses said “The great, mighty and awesome God (Deut. 10:17).” Jeremiah and Daniel came but did not say, “Mighty and awesome (Jer. 32:18) (Dan. 9:4),” but they restored it as in the beginning, since they indeed stated both his might and his awesomeness. For were it not so, how could a nation such as this be able to endure in the presence of so many nations.
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Tosafot Yom Tov on Pirkei Avot
THEY SAID THREE THINGS. Rav writes that of their many sayings, these three were the ones touching on the continuity of Torah. Later in Avot, 2:10, where the mishna also says “they said three things,” Rav offers as an alternate explanation that these were the dicta they constantly emphasized, as he writes on Avot 1:2.
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Rabbeinu Yonah on Pirkei Avot
and the Elders to the Prophets, and the Prophets transmitted it to the Men of the Great Assembly: And that is Ezra and his group. And [some of] the prophets of the Second Temple were in that group, as they said in Yevamot 16a, "Rabbi Dosa ben Harkinas said, 'When Chaggai said these three things, he was sitting on this mortar.'" Hence the prophets of the Second Temple were there after the destruction, since Haggai the prophet was there. And the men of the Great Assembly transmitted it to the men of their generation. And the sages [transmitted it] to their children after them in each and every generation. And the transmission was from one sage to another, until all of the sages of Israel gathered and a suggestion was given from all of their mouths to write down the oral Torah. And [so] they wrote and sealed the Talmud, and afterwards nothing was added to it and nothing was taken away from it. And that generation also transmitted it to the Geonim and the transmission was from one Gaon to another, one rabbi to another - until this day.
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Bartenura on Pirkei Avot
they stated three things: They stated many things; rather, they said these three things because they contain within them the preservation of the Torah.
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Tosafot Yom Tov on Pirkei Avot
AND YOU SHOULD TRAIN [lit. stand them up] MANY STUDENTS. They used the word ha`amidu, whose root `amad means “to stand,” because from the time of Moses until the time of Rabban Gamliel the students would stand during their studies (Megillah 21a) [as Rav writes on Sotah 9:16], while the master would sit on a chair—so Midrash Shmuel, in the name of R. Yosef ibn Nahamias. While this is a good derivation of the term ha`amidu, it does not convey the thrust of the mishna, which is not that the students should stand or sit, but that they should study. So why doesn’t the mishna, in accordance with its primary intent, simply use the verb “teach”?
It seems that the mishna uses this verb, ha`amidu, to emphasize that one ought to stand them up on their feet to the point that they don’t falter, i.e. to stand them on their feet in truly understanding Torah. This is called “standing” and “enduring” [kiyum, related to Heb. kam, “arose”], just as the Rabbinic expression says of a lie that it “has no legs on which to stand,” and as the Poet says, “My feet had nearly faltered” (Psalms, 73:2). And it is because the mishna dictated that one train many students that it had to use ha`amidu, to emphasize that although one ought to train many students, their studies should still be such that they should stand upon their own feet and reach truth in their learning. Anything else cannot properly be called ha`amadah, training a student and standing him upon his feet; such students rather “lie in slumber” (Isaiah 56:10), in the sleep of foolishness.
The upshot of all this is that we do not fulfill this dictum unless we teach truth and righteousness and nothing else. Cf. my comments on mishna 6.
It seems that the mishna uses this verb, ha`amidu, to emphasize that one ought to stand them up on their feet to the point that they don’t falter, i.e. to stand them on their feet in truly understanding Torah. This is called “standing” and “enduring” [kiyum, related to Heb. kam, “arose”], just as the Rabbinic expression says of a lie that it “has no legs on which to stand,” and as the Poet says, “My feet had nearly faltered” (Psalms, 73:2). And it is because the mishna dictated that one train many students that it had to use ha`amidu, to emphasize that although one ought to train many students, their studies should still be such that they should stand upon their own feet and reach truth in their learning. Anything else cannot properly be called ha`amadah, training a student and standing him upon his feet; such students rather “lie in slumber” (Isaiah 56:10), in the sleep of foolishness.
The upshot of all this is that we do not fulfill this dictum unless we teach truth and righteousness and nothing else. Cf. my comments on mishna 6.
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Rabbeinu Yonah on Pirkei Avot
They said three things: Be deliberate in judgment: They said [this] to teachers of legal decisions and decisors of legal decisions and decisors of litigation; that they should not rely on the first thought, but rather upon great deliberation and incisive investigation, so that they not err in their evaluation. As a man who is quick to make a decision is called a sinner - and even though he thought he was saying the truth, it is not [considered] accidental but rather is [considered] to be close to volitional, since he did not put it into his heart to say, the quick hearts do not understand to know. As error is found in all men, as the rabbis say (Avot 4:13), " Be careful in study, for an error in study is considered an intentional transgression." And about this matter, Shlomo, peace be upon him, stated (Proverbs 26:12), "If you see a man who thinks himself wise, there is more hope for a dullard than for him." And it is as the sages, may their memory be blessed, said (Avot 4:7), "One who is nonchalant about giving legal decisions is an imbecile, wicked, and arrogant in spirit." Therefore, it is incumbent upon a man who makes legal decisions to go back and forth on the matter and let his thought ripen and to hold on to it; as the matter that they said (Sanhedrin 35a) [that] we should ripen a judgement, as through ripening and deliberation, he adds reasoning to his reasoning and sharpness to his sharpness, until he judges a completely true judgement. As he will see to say with the second thought that which he did not see with the first. And about this matter, Asaf stated (Psalms 73:21), "As my heart ripened and my kidneys were silent," which is to say [that] after my heart has ripened and been sharp with wisdom and with my kidneys, I have been silent and have refined my understanding to know. As without this, I have not known, and this is my portion. (And as) it is after it, "I was a dolt, without knowledge; I was brutish toward You." And the reason [they] said, "Be deliberate in judgment," is in order to warn about litigation more than other legal decisions, as they are fundamental in the knowledge of Him, may He be blessed and elevated; and as Yirmiyahu the prophet stated (Jeremiah 9:23), "ponder and know Me, for I am the Lord who makes kindness, justice, and equity in the world; for in these I delight, declares the Lord." And how can a man a ponder and know God, as it is not possible? However with this have we known Him, by dong judgment and justice, since God does these. And that is what is stated (Jeremiah 22:16), "He judged for the poor and needy— then all was well. That is truly knowing Me, declares the Lord." And it is written in another place (Micah 6:8), "And what does the Lord require of you? Only to do justice and to love kindness," since judgments are a pillar of the Torah. And from them the world is made firm, as is said in the Midrash (Shemot Rabbah 30 3), "It is written in front of The Ten Commandments, 'and they will judge the people at all times' (Exodus 18:22). And after the Ten Commandment, it is written, 'And these are the laws' (Exodus 21 1). There is a parable [about this] concerning a matron that was walking along the way and her armed guards were walking in front of her and behind her."
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Bartenura on Pirkei Avot
"Be discerning in judgment": Where if a case comes before you one, two or three (times), do not say "This case already came before me, and (I ruled) a second and a third time." Rather, "Be discerning," which is to say deliberate before you decide the case.
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Rabbeinu Yonah on Pirkei Avot
raise up many disciples: As per the opinion of Beit Hillel. [This is] like the matter that we have learned (The Fathers According to Rabbi Nathan 2:9), "Beit Shammai say, 'We only teach a student who is fit, modest, proper and who fears Heaven, as it is stated (Job 20:26), "All (darkness) waits for his treasured ones." And Beit Hillel say, 'We teach everyone: One hundred so that ten good ones will come out from them; and ten so that two will come out of them; and two, "since you do not know which will be proper, this one or that one or if they will both be equally good." And so was there a story of Hillel, who brought together all of his students and said to them, 'Are all of you here?' They said [back] to him, 'Yes.' One of his students said to him, 'All of them are here except the smallest one.' He said to them, 'Let the small one come, for the future generation will be conducted by him .' And they brought Rabban Yochanan ben Zakkai. Behold that one should not push off the small ones for the bigger ones, since the kids will become goats." And about this matter the rabbis, may their memory be blessed, expounded (Yevamot 62b), "'Sow your seed in the morning, and don’t hold back your hand in the evening' (Ecclesiastes 11:6), - if you have raised disciples in your youth, raise disciples in your old age." Behold that the multiplication of disciples is a very good thing and a merit to the teacher.
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Bartenura on Pirkei Avot
"stand up many students": (This is meant) to exclude (the words of) Rabban Gamliel, who said "Any student whose exterior is not like his interior shall not enter the Beit Midrash (Berakhot 28a)." We derive from this that we teach Torah to every person; there is no need to inquire after him. [This is the case] so long as it not be known from his way that his actions are corrupt or that he has a bad reputation. Alternately, we may derive that if he raises up disciples in his youth, he should [also] do so in his old age, as is written (Ecclesiastes 11:6), “Sow your seed in the morning, and in the evening do not hold back your hand (Yevamot 62b).”
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Rabbeinu Yonah on Pirkei Avot
and make a fence for the Torah: As the matter that is stated (Leviticus 18:30), "And you shall guard My guarding"; which is to say, make a guarding for my guarding. And a fence is a great thing and it is praiseworthy to make a fence for the commandments so that the one who fears the word of God not stumble in them. Hence one who observes the words of the sages, may their memory be blessed - which are the fences for the commandments of the Torah - has shown more love for [this] fear than one who does the commandment itself. As the doing of the commandments does not prove fear like the one who observes the fences, since he is careful from the start not to come to error. However, the one who does the commandment but does not observe the fence shows us that if it is good in his eyes to do the commandment, [yet] it is not bad in his eyes if he errs in it; and that he is not concerned about the fear that he will make a breach in it, and 'one who makes a breach will be bitten by a snake.' Behold that the words of the sages, may their memory be blessed, are pillars and 'trees' in the fear of Heaven; which is a foundation of the world and a fundamental principle of virtue. And all of the commandments are appetizers for it, as they said in the Midrash (Shir HaShirim Rabbah 1), "'For your love is more delightful than wine' (Song of Songs 1:2) - the words of the scribes are more beloved than the wine of Torah."
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Bartenura on Pirkei Avot
"and establish a fence for the Torah": A hedge, in order that he not come into contact with a Torah prohibition, such as second degree sexual relationships or rabbinic fences to protect the Shabbat as is written (Lev. 18:30), “You shall keep my guard;” [meaning,] ‘Make a safeguard for my safeguard.’
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Yachin on Pirkei Avot
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