Kommentar zu Pirkei Avot 2:9
אָמַר לָהֶם, צְאוּ וּרְאוּ אֵיזוֹהִי דֶרֶךְ יְשָׁרָה שֶׁיִּדְבַּק בָּהּ הָאָדָם. רַבִּי אֱלִיעֶזֶר אוֹמֵר, עַיִן טוֹבָה. רַבִּי יְהוֹשֻׁעַ אוֹמֵר, חָבֵר טוֹב. רַבִּי יוֹסֵי אוֹמֵר, שָׁכֵן טוֹב. רַבִּי שִׁמְעוֹן אוֹמֵר, הָרוֹאֶה אֶת הַנּוֹלָד. רַבִּי אֶלְעָזָר אוֹמֵר, לֵב טוֹב. אָמַר לָהֶם, רוֹאֶה אֲנִי אֶת דִּבְרֵי אֶלְעָזָר בֶּן עֲרָךְ מִדִּבְרֵיכֶם, שֶׁבִּכְלָל דְּבָרָיו דִּבְרֵיכֶם. אָמַר לָהֶם צְאוּ וּרְאוּ אֵיזוֹהִי דֶרֶךְ רָעָה שֶׁיִּתְרַחֵק מִמֶּנָּה הָאָדָם. רַבִּי אֱלִיעֶזֶר אוֹמֵר, עַיִן רָעָה. רַבִּי יְהוֹשֻׁעַ אוֹמֵר, חָבֵר רָע. רַבִּי יוֹסֵי אוֹמֵר, שָׁכֵן רָע. רַבִּי שִׁמְעוֹן אוֹמֵר, הַלֹּוֶה וְאֵינוֹ מְשַׁלֵּם. אֶחָד הַלֹּוֶה מִן הָאָדָם, כְּלֹוֶה מִן הַמָּקוֹם בָּרוּךְ הוּא, שֶׁנֶּאֱמַר (תהלים לז) לֹוֶה רָשָׁע וְלֹא יְשַׁלֵּם, וְצַדִּיק חוֹנֵן וְנוֹתֵן. רַבִּי אֶלְעָזָר אוֹמֵר, לֵב רָע. אָמַר לָהֶם, רוֹאֶה אֲנִי אֶת דִּבְרֵי אֶלְעָזָר בֶּן עֲרָךְ מִדִּבְרֵיכֶם, שֶׁבִּכְלָל דְּבָרָיו דִּבְרֵיכֶם:
Er (R. Yochanan ben Zakkai) sagte zu ihnen: Geh hinaus und schau, welcher Weg der richtige ist, an den sich ein Mann klammern sollte. R. Eliezer sagt: Ein gutes Auge, [zufrieden mit dem, was man hat, keine Überflüssigkeiten zu wünschen und nicht neidisch zu sein, wenn er sieht, dass seine Freunde mehr haben als er.] R. Yehoshua sagt: Ein guter Freund, [der ihn zurechtweist wenn er sieht, dass er etwas Falsches tut.] R. Yossi sagt: Ein guter Nachbar, [der Tag und Nacht für ihn da ist (während ein guter Freund nicht immer für ihn da ist).] R. Shimon sagt: Einer Wer sieht voraus, was kommen wird, und wägt infolgedessen den Verlust einer Mizwa gegen ihre Belohnung und die Belohnung einer Übertretung gegen ihren Verlust ab (siehe 2: 1). R. Elazar sagt: Ein gutes Herz. [Denn das Herz aktiviert alle anderen Fähigkeiten und ist die Quelle aller Taten. Und obwohl es unterschiedliche Glieder für (unterschiedliche) Aktivitäten gibt, ist das Herz der "Erwacher" von allen. Deshalb sagte] R. Yochanan ben Zakkai zu ihnen: Ich sehe die Worte von R. Elazar ben Arach [überzeugender als deine], denn deine Worte sind in seinen enthalten. Er sagte zu ihnen: Geh und sieh, von welchem bösen Weg sich ein Mann distanzieren sollte. [Er war gezwungen, dies zu fragen und verstand aus ihren Worten (oben) nicht, dass der böse Weg das Gegenteil des guten Weges ist, weil das Gegenteil des Guten nicht unbedingt böse ist. Zum Beispiel ist das Merkmal von Chasiduth (Heiligkeit), das zu tun, was über den Buchstaben des Gesetzes hinausgeht, gut; Wer aber kein Chasid ist und sein Verhalten auf das Gesetz der Tora stützt, ist nicht böse. Und man kann sagen, dass, obwohl Zufriedenheit (mit dem, was man hat), "ein gutes Auge" eine gute Sache ist, ein Wunsch nach Überflüssigkeiten nicht "der böse Weg" ist, denn er verletzt niemanden dadurch und das Gleiche für alle der Mittelsmann. Er muss sie daher fragen: "Von welchem bösen Weg muss sich ein Mann distanzieren?"] R. Eliezer sagt: Ein böses Auge. R. Yehoshua sagt: Ein schlechter Freund. R. Yossi sagt: Ein schlechter Nachbar. R. Shimon sagt: Einer, der leiht und nicht zurückzahlt. [Dies ist das Gegenteil davon, vorauszusehen, was kommen wird. Denn wenn er nicht zurückzahlt, wird er niemanden finden, der ihn leiht, und er wird vor Hunger schmachten. Er sagt nicht einfach: "Einer, der nicht voraussieht, was kommen wird, denn es ist möglich, dass ein solcher Mann nicht Schaden nimmt, indem er sich selbst rettet, wenn die Eventualität eintrifft.") Das Ausleihen bei einem Mann ist wie das Ausleihen beim L. rd, wie geschrieben steht (Psalm 37:21): "Der Böse leiht sich aus und zahlt nicht zurück, und der Zaddik ist gnädig und gibt." [Der Heilige Gesegnet sei, wer der Zaddik der Welt ist, ist gnädig und gibt dem Kreditgeber, was dieser von ihm geliehen und nicht zurückgezahlt hat—woher stellt sich heraus, dass der Kreditnehmer dem Herrn verpflichtet bleibt.] R. Elazar sagt: Ein böses Herz. Er sagte zu ihnen: Ich sehe die Worte von R. Elazar ben Arach [um überzeugender zu sein als deine], denn deine Worte sind in seinen enthalten.
Tosafot Yom Tov on Pirkei Avot
GO FORTH AND SEE. The verb “go forth” has the same sense here as the common Talmudic expression (e.g. Berachot 16a) “he went forth, searched, and found.” Both of these mean that the mind goes forth and wanders in contemplation and deep thought in order to truly understand. “See” is used similarly, as in “my heart has seen much wisdom” (Ecclesiastes 1:16). Midrash Shmuel quotes Abarbanel saying that the text reads “come and see” in the first half of our mishna and “go and see” in the second. He then writes that R. Yosef ibn Shoshan testifies that this is indeed the text of all the editions that were then extant in Toledo and the surrounding areas and explains that since the path of good was to be found with R. Yochanan ben Zakkai, he said “come,” but for the path of evil he said “go,” because no evil dwelt near him.
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Rabbeinu Yonah on Pirkei Avot
He said to them: Rabban Yochanan ben Zakkai to his students.
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Rambam on Pirkei Avot
A good eye: Sufficing with what a person has and this is from the virtues of character. And a bad eye is its opposite - meaning to say, the belittling of the things [that he has] and eagerness for increase. And his saying here, "who sees the future," the matter of which is that he studies what will be in the future from what is found now, is not from the wisdoms that it should be an intellectual virtue, and that its understanding is that he study that which is hidden from that which is revealed. Rather, what he wants with it here is the analysis about the matters of a man from his affairs through which his existence will continue, that he should investigate the end of his affairs. And he brought a metaphor corresponding to this, and that is his saying, one who borrows but does not repay, that he will not lend him another thing - and that is of the traits of vice. "But the righteous one gives graciously" (Psalms 37:21) - that is the Righteous One of the world, and He is God, may He be blessed, as it is stated (Deuteronomy 32:4), "righteous and straight is He"; and (Nehemiah 9:33), "You are righteous about all that comes upon us." The explanation is that He is generous to the man that lends to his fellow and he doesn't repay, [for] the Holy One, blessed be He, pays him in exchange for his service that he bestowed kindness to another to lend him until his hand could acquire his lacking. And when the hand [of the borrower] found it and did not pay back his lender, God, may He be blessed, paid him [instead]. And the matter of "seeing his words" is to choose and to distinguish - from the matter of "The Lord did not see" (Lamentations 3:36), the intention of which is He did not choose. And he distinguished that everything was included in his words [when] he said "a bad heart." And we have already explained in the second chapter of our introduction to the commentary on this tractate (Eight Chapters 2:2) that all of the character virtues are only found in the appetitive section of the soul. And in it are also found all of the character vices. And we have elucidated in the fourth chapter (Eight Chapters 4) that the actions that are good are the moderate actions which come from the virtues of character. And so [too] is it known among the philosophers and physicians that the appetitive soul is in the heart and [that] its chamber and its instruments are attributed to the heart. And even though all of the capabilities are diffused from the heart and it is its beginning according to the true opinion, the appetitive capability does not spread from it to another organ, in the way that the nutritive capability - I mean to say the vegetative capability that we discussed in the first chapter (Eight Chapters 1:7) - spreads from the heart to the liver. And understand that from everything we have elucidated that what he wanted with a good heart are the good action and they are the moderate actions and they are the virtues of character. And it includes contentment and the love of the good and others of the virtues besides this. And that is what he said, "For your words are included in his."
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Ikar Tosafot Yom Tov on Pirkei Avot
"And see": 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."
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Bartenura on Pirkei Avot
"A good eye": One who suffices with what he has and does not seek extraneous things - and is not envious when he sees that his fellow has more than him.
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English Explanation of Pirkei Avot
Introduction
This mishnah contains interactions between Rabban Yohanan and his five students. One interesting thing is that it shows one way in which rabbinic masters taught there students. Rabban Yohanan sends them out on assignments and then evaluates their work when they return.
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Tosafot Yom Tov on Pirkei Avot
THAT A PERSON SHOULD CLEAVE TO. Midrash Shmuel: Rabbenu Yonah explained that one certainly should cleave to all good and upright things. The mishna means to ask which trait one should perfect forever, for it is better to attain perfection in one area—at which point it will be much easier to acquire all the other good traits—than imperfection in many. This is a beautiful explanation.
Based on this, I can distinguish between our mishna and the first mishna in this chapter. There, Rabbi Yehudah HaNassi, who came after all these sages that spoke about the straight way that one should cleave to, asks again “what is the straight way that a person should choose for himself.” But this is because he was not saying which one trait a person should cleave to, through which he would gain perfection. He was saying, rather, that before all his actions and reactions in any given situation a person should consider which option to choose for himself, i.e. which action to perform. Rabbi Yehudah HaNassi therefore used the verb “choose,” and not the verb “cleave to” of our mishna.
Based on this, I can distinguish between our mishna and the first mishna in this chapter. There, Rabbi Yehudah HaNassi, who came after all these sages that spoke about the straight way that one should cleave to, asks again “what is the straight way that a person should choose for himself.” But this is because he was not saying which one trait a person should cleave to, through which he would gain perfection. He was saying, rather, that before all his actions and reactions in any given situation a person should consider which option to choose for himself, i.e. which action to perform. Rabbi Yehudah HaNassi therefore used the verb “choose,” and not the verb “cleave to” of our mishna.
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Rabbeinu Yonah on Pirkei Avot
Go out and see what is a straight path that a person should cling to. Rabbi Eliezer says: A good eye: One who is 'glad about his portion.'
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Ikar Tosafot Yom Tov on Pirkei Avot
"should cling, etc.": 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."
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Bartenura on Pirkei Avot
"A good friend": who rebukes him when he sees him doing something that is improper.
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Avodat Yisrael
Rabbi Eliezer said a 'good eye': According to the simple understanding, this means that his eyes will look with gladness on what his friend possesses and will not be mean. This (meanness) comes from a certain level of denial (of G-d) because if a man considers that everything comes from G-d, he will not be jealous of anything that belongs to his friend. If G-d gave his friend something, it is definitely proper that he should have it. If on the other hand he doesn't think that, and that really he should have what his friend possesses he denies the lot that G-d has given him. this is the meaning of a 'good eye'.
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English Explanation of Pirkei Avot
He [Rabban Yohanan] said unto them: go forth and observe which is the right way to which a man should cleave? Rabbi Eliezer said, a good eye; Rabbi Joshua said, a good companion; Rabbi Yose said, a good neighbor; Rabbi Shimon said, foresight. Rabbi Elazar said, a good heart. He [Rabban Yohanan] said to them: I prefer the words of Elazar ben Arach, for in his words your words are included. The first question that Rabban Yohanan asks his students is what is the best quality that a person can acquire to lead himself to righteousness. Rabbi Eliezer said, a good eye: this refers to a person who does not begrudge his fellow his good fortune. He is satisfied with what he has and he is not constantly “eyeing” what others have. Rabbi Joshua said, a good companion: the ability to befriend a fellow human being teaches a person to be compassion and caring for all of humanity. Rabbi Yose said, a good neighbor: Rabbi Yose says that a person must make himself a good neighbor. Although he can be a neighbor to only a small number of people, if everyone would strive to be a good neighbor, the world would be a much-improved place. A person does not have to set out to fix the whole world on his own. He begins by improving his own backyard, with the hope that others will follow his example and improve their “neighborhoods”. Alternatively there are those who explain that Rabbi Joshua says that a person should acquire for himself a good companion, who will aid him in acts of righteousness. Rabbi Yose says that a person should seek good neighbors, who will positively influence his own actions. Rabbi Shimon said, foresight: a person should always think ahead and contemplate what will be the results of his actions. Rabbi Elazar said, a good heart: a good heart, which according to ancient thought was the seat of one’s thoughts (and not feelings as it is thought of today) is interpreted in several different ways. Maimonides explained it to mean that a person’s conduct should follow the golden mean. Since this is the ideal behavior, Rabban Yohanah said that it was inclusive of all of the others’ words. Rabbi Jonah said that it means one who doesn’t easily lose his temper. Rabban Yohanan prefers the words of Rabbi Elazar “a good heart” because one who has a good heart will be all of the other things mentioned by the other students. He will be a good friend, a good neighbor, generous to his fellow human beings and he will think his actions through to the end.
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Tosafot Yom Tov on Pirkei Avot
ONE WHO BORROWS AND DOES NOT PAY BACK. Rav: this is the opposite of one who foresees consequences. For if he does not pay back, he won’t find anyone to lend him money and will go hungry. And he did not say simply “one who does not foresee consequences,” because it is possible that a person who does not foresee a consequence will still suffer no harm therefrom, because when the consequence actually comes about he will shield himself from it.
We are forced to conclude that when Rav, in his commentary above on “one who foresees consequences”, wrote that on account of his ability to foresee consequences he will consider the loss incurred in performing a commandment as against the gain and the gain of transgressing a commandment as opposed to the loss, he did not mean that this is the primary sense of “foreseeing consequences,” but that one who usually foresees consequences will eventually “consider the loss etc.” The primary sense of “foreseeing consequences” is what he wrote just before that: he sees what is going to happen, and that will apply to all areas of life. For if “consider the loss etc.” is the primary sense of “foreseeing consequences,” then Rav wouldn’t have been able to write that someone who does not foresee consequences might still shield himself from said consequences as they arise.77If the consequences in question are the reward and loss of performing and not performing commandments, which only come after death, there can be no talk of shielding oneself from those consequences when they do arise.
Midrash Shmuel in the name of R. Yehuda Lerma: although foreseeing consequences is considered a “good path,” being unable to foresee them cannot be said to be evil. For we find many people who, though they are unable to foresee consequences, walk in the straight path, or people who keep the Torah purely for the sake of Heaven, and not out of hope of any reward or fear of any punishment, which is the ideal way to serve G-d. Rabbi Shimon therefore could not say that the inability to foresee consequences is an “evil path.”78According to R. Yehuda Lerma’s explanation, we could indeed understand “foreseeing consequences” as referring primarily to “considering the loss etc.”
We are forced to conclude that when Rav, in his commentary above on “one who foresees consequences”, wrote that on account of his ability to foresee consequences he will consider the loss incurred in performing a commandment as against the gain and the gain of transgressing a commandment as opposed to the loss, he did not mean that this is the primary sense of “foreseeing consequences,” but that one who usually foresees consequences will eventually “consider the loss etc.” The primary sense of “foreseeing consequences” is what he wrote just before that: he sees what is going to happen, and that will apply to all areas of life. For if “consider the loss etc.” is the primary sense of “foreseeing consequences,” then Rav wouldn’t have been able to write that someone who does not foresee consequences might still shield himself from said consequences as they arise.77If the consequences in question are the reward and loss of performing and not performing commandments, which only come after death, there can be no talk of shielding oneself from those consequences when they do arise.
Midrash Shmuel in the name of R. Yehuda Lerma: although foreseeing consequences is considered a “good path,” being unable to foresee them cannot be said to be evil. For we find many people who, though they are unable to foresee consequences, walk in the straight path, or people who keep the Torah purely for the sake of Heaven, and not out of hope of any reward or fear of any punishment, which is the ideal way to serve G-d. Rabbi Shimon therefore could not say that the inability to foresee consequences is an “evil path.”78According to R. Yehuda Lerma’s explanation, we could indeed understand “foreseeing consequences” as referring primarily to “considering the loss etc.”
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Rabbeinu Yonah on Pirkei Avot
Rabbi Yehoshua says: A good friend: That a man cling to a good friend.
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Ikar Tosafot Yom Tov on Pirkei Avot
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.
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Bartenura on Pirkei Avot
"A good neighbor": who is found near him, whether by day or by night; whereas a good friend is not found near him all the time.
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English Explanation of Pirkei Avot
He [Rabban Yohanan] said unto them: go forth and observe which is the evil way which a man should shun? Rabbi Eliezer said, an evil eye; Rabbi Joshua said, an evil companion; Rabbi Yose said, an evil neighbor; Rabbi Shimon said, one who borrows and does not repay for he that borrows from man is as one who borrows from God, blessed be He, as it is said, “the wicked borrow and do not repay, but the righteous deal graciously and give” (Psalms 37:21). Rabbi Elazar said, an evil heart. He [Rabban Yohanan] said to them: I prefer the words of Elazar ben Arach, for in his words your words are included. Most of this section is merely the opposite to the first part of the previous section. I will comment only on Rabbi Shimon. The worst evil according to Rabbi Shimon is a debtor who does not pay back his debts. In some ways this negative quality is the opposite of the positive quality he mentioned in section one, foresight. A person who does not pay back his debts does not realize that in the future no one will trust him. Rabbi Shimon does not say that the “evil way” is “one who lacks foresight” because the lack of foresight in and of itself is not evil. One might lack foresight and still strive to do the right thing. There is a midrash added to Rabbi Shimon’s statement here. Not paying back one’s debts is not only a sin against one’s fellow man, but it is a sin against God as well.
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Tosafot Yom Tov on Pirkei Avot
THE PLACE (or SPACE). He is the place of the world, as per the verse umitachat zero`ot `olam79A possible idiomatic rendering of the simple, poetic sense of the verse is: “and below, the arms everlasting,” but the Talmud in Chagigah 12b treats the word `olam as “the world,” and renders the phrase “the arms of the world.” (Deuteronomy 33:27). But the world cannot include Him, as per the verse “the heavens and the heavens upon the heavens cannot contain You” (2 Kings 8:27)—Rashi.
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Rabbeinu Yonah on Pirkei Avot
Rabbi Yosi says: A good neighbor: To seek good neighbors, since their friendship is constant; and when they are good, their benefit is great. So did the early scholars (rishonim), may their memory be blessed, explain. But it is not the straight path - as according to their words, a good eye and a good heart are things [about] himself and a good friend and a good neighbor are [about] others. Hence we need to explain this mishnah, each word as is fit:
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Ikar Tosafot Yom Tov on Pirkei Avot
"The Omnipresent (literally, the Place)": 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.
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Bartenura on Pirkei Avot
"Seeing the consequences of one's actions": One who looks out and sees what will be in the future. And through this, he calculates the loss [engendered by doing] a commandment versus its reward and the reward [engendered by doing] a sin versus its loss.
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Tosafot Yom Tov on Pirkei Avot
AND THE RIGHTEOUS ONE [Heb. tzaddik]. Rav: the Holy One, Who is the Righteous One of the world. Rambam: per the verses “He is righteous and upright” (Deuteronomy 32:4) and “You have been in the right [Heb. tzaddik] throughout all that has come upon us” (Nehemiah 9:33).
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Rabbeinu Yonah on Pirkei Avot
what is a straight path that a person should cling to: From all of the good and straight paths that a person should cling to. He means to say to cling to one trait, to be complete with it. As it is better for a person to grab one trait in full - that it become easy for him to reach all of the important traits via it - than his being someone with [attempted mastery of] many traits and he is not complete in any one of them. And this is that which Rabbi Eliezer said, A good eye: He means to say the trait of generosity, which is a fine and praiseworthy trait. And once he is at the peak of generosity, he will certainly reach the other virtues - as this trait [comes] to him because of a broad heart and a good eye. And a person like this is fit for every good trait, and this is what is written (Proverbs 14:21)," he who shows pity (mechonen) for the lowly is happy." This means to say that the humble are the ones that find favor in his eyes and [so] he gives to them with a good eye. [This is like] the usage (Psalms 102:15), "and they will cherish (mechonen) its dust" - that the dust of the Land of Israel will find favor in their eyes.
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Ikar Tosafot Yom Tov on Pirkei Avot
As it states, "He is righteous and straight." And so [too], "And You are righteous about all that befalls us" - Rambam.
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Bartenura on Pirkei Avot
"A good heart": Since the heart is the generator of all the other forces and it is the source from which emanate all of the actions. And even though there are specific limbs for [different] actions, nonetheless, the place of the force that animates all of the actions is in the heart. Therefore, Rabbi Elazar ben Arakh said, "A good heart." And for this reason, Rabbi Yochanan ben Zakkai said, "I see the words of Rabbi Elazar ben Arakh [as better than] all of yours."
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Rabbeinu Yonah on Pirkei Avot
Rabbi Yehoshua says: A good friend: That he cling to this straight path and it become easy for him to do it; and to be a good friend to the man that his heart desires, and to accustom himself that a (another) spirit be pleased from him. And thus he will come to be [on friendly terms] with all of the creatures.
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Bartenura on Pirkei Avot
"what is an evil path that a person should distance himself from": He needed to ask them this, as he did not understand from their first words that the evil path is the opposite of the good path [that they each suggested], since not with all that is good is its opposite evil. As [for example] piety - and that is going beyond the letter of the law - is good, but one who is not pious and holds his actions according to the law of the Torah is not evil. And it may have been possible to say, if sufficing - and that is a good eye - is the good path, the seeking of extraneous things is not the evil path, as he does not hurt any person with this. And so [too] with the other traits. Therefore, he had to ask them, "what is the evil path that a person should distance himself from."
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Rabbeinu Yonah on Pirkei Avot
Rabbi Yosi says: A good neighbor: That he himself be a good neighbor to all of his neighbors. And once he becomes good and a loyal friend to five or eight people, the matter is close for him to love all that come to the world. And [so] he is happy and with all of the good traits.
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Bartenura on Pirkei Avot
"One who borrows but does not repay": And this is the opposite of "seeing the consequences of one's actions;" as if he does not repay, who will [now] lend to him and he will be stuck in [his] famine. And he did not say just, "not seeing the consequences of one's actions," as it is possible for a person who does not see the consequences of his actions not to come to a mishap, as he will be able to rescue himself when that consequence comes to him.
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Rabbeinu Yonah on Pirkei Avot
Rabbi Shimon says: Seeing the consequences of one's actions: That he places his eyes on everything, and see all of the things that will be generated before they are generated. And when he sees something that has reward at its beginning but its end will bring a loss, he will distance himself from it. And with this, he will never sin - as he will 'weigh the gain [that may be obtained through the committing] of a transgression against the loss [that may be sustained] by [committing] it.' And hence a person should cling to this path to weigh at the beginning that which will be at the end, and to weigh all of his affairs with this [approach].
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Bartenura on Pirkei Avot
"'but the righteous one gives graciously'": [It is] speaking about the Holy One, blessed be He, who is the righteous One of the world, Who gives graciously to the lender what this one borrowed from him and did not repay him. It comes out that the borrower is in debt to the Omnipresent.
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Rabbeinu Yonah on Pirkei Avot
Rabbi Elazar says: A good heart: Rambam, may his memory be blessed, explained that this is the virtue of perfecting the traits - as the attributes of a person come from the heart. And when his heart is good, all of his traits will be straight and all of his attributes will be correct. And he will be 'glad in his heart,' befriend the good and only desire a thing which has a positive goal and not a loss. So did Rabbi Meir Halevi (Ramah), may his memory be blessed, write. And though the matter is like this, it [only follows] according to their [approach]. But this explanation does not fit according to our approach. Hence it appears [correct] to explain that [with] "a good heart," he means to say the trait of willpower (literally, will). That is the tolerant one who is not short tempered, distances himself from the trait of anger and answers softly. Even (but) when someone does evil to him, he tolerates him and there is no bitterness in his mouth - as 'his palate is sweets and he is all delights.'
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Rabbeinu Yonah on Pirkei Avot
He said to them: I see the words of Rabbi Elazar ben Arakh [as better than] all of yours, because your words are included in his: As a man that has a trait like this dwell within him is also good to his friends and to his neighbors and to the whole world. He also has the trait of generosity; as he is generous to people with his body and heart, to wish what they desire and to do their will - all the more so will he be generous to them with his money. And every good trait will reside in a person like this - as the will of a healthy heart is a greater thing than the act. As behold, the commandments are the action of the limbs [and] are only labor, and easy to do. But that he should place his eyes and his heart there all the days to think of thoughts to do the labor of God from great devotion and love [of God] for his Name, may He be blessed - that is the [true effort] from this thing.
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Rabbeinu Yonah on Pirkei Avot
He said to them: Go out and see what is an evil path that a person should distance himself from. Rabbi Eliezer says: A bad eye: We need to explain his question and their answer, as it is a known thing that the opposite of the straight way is the way that a person should distance from himself. And the correct [reason that the question was asked] is because there are several good traits the opposite of which are not bad; like the trait of piety which is a very great virtue - but if one is not pious, no bad will happen. About this, he said "a bad eye" - meaning to say, that a person not say stinginess is not bad since he doesn't extort or rob from his fellow. But [actually] its evil is great, as it is the basis for every bad trait. And from it, he will do every evil thing. As he should not say [about this], "If I do not reach the final culmination of the virtues, I [will] not be a pious man, but I will [still] be righteous in doing that which I was commanded about." And he does not know that it is 'a lack that cannot be counted.' Yet it will be lacking in his heart at the end of days - as the little that is lacking will be a big lack, as Shlomo, peace be upon him, stated in his wisdom (Ecclesiastes 10:1), "Dead flies turn the perfumer’s ointment fetid and putrid; so a little folly outweighs massive wisdom." He meant to say [that] just like a fly - which is a small thing - completely destroys a very important thing, the perfumer's ointment; so too is a little foolishness to the glory of a sage and an honored man. As the trait of miserliness causes a man to be empty (beliaal) of the good traits. [It is] like we find with Naval the Carmelite: Because he said (I Samuel 25:11), "Should I take my bread and my water, etc.," it stated about him (Samuel I 25:25), "Please, my lord, pay no attention to that empty man, Naval."
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Rabbeinu Yonah on Pirkei Avot
Rabbi Yehoshua says: A bad friend. Rabbi Yosi says: A bad neighbor: In he himself being bad to his friend or his neighbors.
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Rabbeinu Yonah on Pirkei Avot
Rabbi Shimon says: One who borrows but does not repay: He could not have said the opposite of "the one who sees the consequences of one's actions" in general is the one from which everyone should distance himself. As everyone distances themselves from this [trait] on their own. But one is able to cling to it through an action; and [so] he took something about which a person should see the consequences [in action]: One who does not see it does not distance himself from the bad path, like the borrower who does not pay. Since at the time that he borrowed, he should have thought and seen if he would be able to pay up when the time of payment would come. And if he is not aware on his own if he will have the wherewithal in his hand [to pay], he should not borrow now - in view of the duress that he will have. [Rather], he should endure the current duress, even if he very much needs the loan.
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Rabbeinu Yonah on Pirkei Avot
Borrowing from a person is like borrowing from the Omnipresent blessed be He: As we find loaning with the Holy One, blessed be He, as it is stated (Proverbs 19:17), "He who has compassion for the poor makes a loan to the Lord; He will repay him his due." It wanted to say that it is as if this compassionate one towards the poor is lending to God, and [so] he has a great reward. And this is what it says here, "is like borrowing from the Omnipresent" - meaning to say that he not think that since I don't have with what to pay and I was already brought to court and they did not find anything for me to pawn and I left innocent, what is my transgression and what is my sin? And the matter to you is as if you borrowed from the Omnipresent, blessed be He; and if you are exempt from the laws of man, you are nonetheless not [exempt] from the laws of Heaven. And you will not be exempt on account of people [as] the case will be between you and God. Since when you have a case for a loan with people, you are not exempt - even if people have exempted you. What is the reason? As it is stated (Psalms 37:21), "The evildoer borrows and does not repay; the righteous has compassion and gives" - meaning to say, that since he borrowed and does not repay, he is an evildoer. And [this is so] even though he doesn't have [with what to pay], as it was up to him to investigate with what he would repay from the beginning. But the righteous one is compassionate and gives what he has to give, giving it [so that he can still] repay. Since he is nonetheless careful from the beginning with that with which he can repay. And even though we do not hold it as a credit for the man who repays his obligation; for the righteous one who has 'grace on his lips' in his way in the world, we hold it as a credit when he returns people's money and they become his friends on account of their money.
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Rabbeinu Yonah on Pirkei Avot
Rabbi Elazar says: A bad heart. He said to them: I see the words of Rabbi Elazar ben Arakh [as better than] all of yours, for your words are included in his.
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