Kommentar zu Pirkei Avot 5:19
כָּל מִי שֶׁיֵּשׁ בְּיָדוֹ שְׁלשָׁה דְבָרִים הַלָּלוּ, מִתַּלְמִידָיו שֶׁל אַבְרָהָם אָבִינוּ. וּשְׁלשָׁה דְבָרִים אֲחֵרִים, מִתַּלְמִידָיו שֶׁל בִּלְעָם הָרָשָׁע. עַיִן טוֹבָה, וְרוּחַ נְמוּכָה, וְנֶפֶשׁ שְׁפָלָה, מִתַּלְמִידָיו שֶׁל אַבְרָהָם אָבִינוּ. עַיִן רָעָה, וְרוּחַ גְּבוֹהָה, וְנֶפֶשׁ רְחָבָה, מִתַּלְמִידָיו שֶׁל בִּלְעָם הָרָשָׁע. מַה בֵּין תַּלְמִידָיו שֶׁל אַבְרָהָם אָבִינוּ לְתַלְמִידָיו שֶׁל בִּלְעָם הָרָשָׁע. תַּלְמִידָיו שֶׁל אַבְרָהָם אָבִינוּ, אוֹכְלִין בָּעוֹלָם הַזֶּה וְנוֹחֲלִין בָּעוֹלָם הַבָּא, שֶׁנֶּאֱמַר (משלי ח) לְהַנְחִיל אֹהֲבַי יֵשׁ, וְאֹצְרֹתֵיהֶם אֲמַלֵּא. אֲבָל תַּלְמִידָיו שֶׁל בִּלְעָם הָרָשָׁע יוֹרְשִׁין גֵּיהִנֹּם וְיוֹרְדִין לִבְאֵר שַׁחַת, שֶׁנֶּאֱמַר (תהלים נה) וְאַתָּה אֱלֹהִים תּוֹרִידֵם לִבְאֵר שַׁחַת, אַנְשֵׁי דָמִים וּמִרְמָה לֹא יֶחֱצוּ יְמֵיהֶם, וַאֲנִי אֶבְטַח בָּךְ:
Alle, die diese drei Eigenschaften besitzen, sind von den Jüngern unseres Vaters Abraham; und (alle, die besitzen) drei andere Eigenschaften sind von den Jüngern des bösen Bilam: (Wenn er besitzt) ein gutes Auge und ein demütiger Geist und eine niedere Seele, ist er von den Jüngern unseres Vaters Abraham. [Er lernte von ihm und ging auf seinen Wegen: "Ein gutes Auge"— Er begnügt sich mit dem, was er hat, und wünscht sich nicht den Reichtum anderer, wie wir bei Abraham finden, der zum König von Sodom sagte (Genesis 14:22): "Nichts — von einem Faden bis zu einem Sandalenriegel (soll ich für mich behalten, noch soll ich etwas nehmen, das dir gehört. "" Und einen bescheidenen Geist " —über die Demut hinaus, wie wir bei Abraham finden, nämlich. (Ebd. 18:27): "und ich bin Staub und Asche"; "und eine niedere Seele"—Wachsamkeit und Trennung von der Lust, wie wir sie bei Abraham finden, nämlich. (Ebd. 12:11: "Siehe, ich weiß jetzt, dass du eine schöne Frau bist", weil ich mir ihrer Schönheit wegen seiner großen Bescheidenheit nicht bewusst war.] (Wenn er besitzt) ein böser Blick, ein hochmütiger Geist und ein "breite" Seele, er gehört zu den Jüngern des bösen Bilam. [Bilam hatte "einen bösen Blick", wissend, dass es in den Augen des Herrn böse war, nach Balak zu gehen, aber trotzdem um der Sache willen Belohnung, nämlich (Numeri 22:18): "Wenn Balak mir sein Haus voller Silber und Gold usw. gibt"; "und eines hochmütigen Geistes" (sagt von sich selbst) (ebd. 24:16): "Die Rede des Hörers der Worte des Allmächtigen und des Kenners der Erkenntnis des Höchsten ";" und einer 'breiten' Seele. "Denn wenn er nicht außerordentlich lustvoll wäre, hätte er nicht geraten, die Töchter von Moav zu verlassen Und unsere Weisen sagten (Sanhedrin 105a): "Bilam lebte mit seinem Esel."] Was ist der Unterschied zwischen den Jüngern unseres Vaters Abraham und den Jüngern des bösen Bilam? Die Jünger unseres Vaters Abraham essen in dieser Welt und erbe die kommende Welt, wie geschrieben steht (Sprüche 8:21): "Ich habe meinen Liebhabern [in der kommenden Welt] viel zu hinterlassen, und ihre Vorräte werde ich [in dieser Welt] füllen." [Abraham wird nämlich "Liebhaber" genannt. (Jesaja 41: 8): "Der Same Abrahams, mein Geliebter."] Aber die Jünger des bösen Bilam erben Gehinnom und steigen in die Grube der Zerstörung hinab, wie geschrieben steht (Psalm 55:24): "Und du, O G-tt, werde sie in die Grube der Zerstörung senken. Männer des Blutvergießens [(z. B. Bilam, der durch seinen Rat vierundzwanzigtausend Israel getötet hat)] und Betrug werden ihre Tage nicht halbieren, aber ich werde auf dich vertrauen. "
Tosafot Yom Tov on Pirkei Avot
EXPANSIVE SOUL. Rav: were he not possessed by desire, he would not have advised Balak to have the daughters of Moab prostitute themselves. Rambam: for a person only orders done that which is in accordance with his thoughts. Good people do not order wicked things done, they warn others against doing them. And the Torah says, “they were the ones who, upon Balaam’s advice, induced the Israelites to betray G-d” (Numbers 31:16).
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Rabbeinu Yonah on Pirkei Avot
Anyone who has these three things, etc.: It would have been possible for the tanna (author of this mishnah) to be brief and not to elaborate [by way of] the category and the particulars. And he could have said, "Anyone who has a good eye, a humble spirit and a small appetite is from the students of Abraham, our father. An evil eye, a haughty spirit and a broad appetite - is from the students of Bilaam the evildoer." And why did he teach the general category and then go back to explain the particulars? Rather, he is coming to teach us that in these three things that he mentioned first are included all of the virtues, even if they have many parts; and so [too] the three things that are their opposites include all vice. And that is because if he had been brief in the way that he said [it], it would have been understood that one who would have the three things mentioned is from the students of Abraham, our father; however there would be many thousands and tens of thousands of virtues besides this to the students of Abraham, our father. And so therefore he first said that one who has these three things which he will mention - that is the student of Abraham our father. And afterwards, he explained that the students of Abraham, our father, are a good eye, etc. - which is to say, all of their virtue for which they were called the students of Abraham, our father, was a good eye, etc. And therefore, he does not say, "The students of Abraham, our father, had a good eye, etc." - [meaning] that they had these three things, even if they had many things like them. But by his saying "the students of Abraham, our father, are a good eye, etc.," he hinted that these three things were the causes of their being from the students of Abraham, our father, etc. And also the opposite of this [is the case] with the students of Bilaam the evildoer. As he did not say, "the students of Bilaam had an evil eye, etc." - to teach that the essence of the teaching that they learned from Bilaam the evildoer were these three things, without any other evils. [It is only these three things] upon which they were students of Bilaam, since all of the evils were included in them - even if they have many parts.
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Rambam on Pirkei Avot
A good eye: We have explained many times that the matter of a good eye is sufficing and [that] a small appetite is carefulness and [that] a humble spirit is extreme humility as was explained in the chapter before this one (Rambam on Pirkei Avot 4:4). And the three [negative traits] that correspond to them are zeal to acquire money and that is an evil eye, and much desire and that is a broad appetite and arrogance and that is a haughty spirit. And these three virtues are publicized in Abraham, our father. And because of this, anyone who is found to have these virtues is called one of the students of Abraham, our father - as he followed his traits. And anyone within whom is found these three vices is of the students of Bilaam the evildoer - as he followed his traits. And I will mention the places in which are elucidated these virtues in Abraham and these vices in Bilaam, and they are all found in the Torah. Indeed, the sufficing of Abraham is in his saying to the king of Sedom (Genesis 14:23), "If from a thread to a sandal strap, and if I take from any of what is yours, etc." And that is the epitome of sufficing - that a man leave much money and not benefit from it, even a little bit. But his caution is his saying to Sarah on the day they came to Egypt (Genesis 12:11), "Behold, I have known that you are a woman of beautiful appearance." And the explanation comes that he did not fully look at her form besides that day - and that is the epitome of carefulness. And [it is also shown] in his saying about Hagar after he married her (Genesis 16:6), " Behold, your maidservant is in your hands - do to her as is good in your eyes." [This] shows that he did not wish to enjoy himself with her. And so [too] when Sarah requested from him to expel her with Yishmael such that he would be prevented from inclining towards [Hagar] for sexual matters, the verse testifies that it was only bad in his eyes about Yishmael, and that is its stating (Genesis 21:11), "And the matter was very bad in the eyes of Abraham on account of his son." These are all signs of carefulness. And, indeed, his humility is his stating (Genesis 18:27), "and I am dust and ashes." And Bilaam the evildoer's zeal for money was publicized and that is his coming from Aram Naharaim for the sake of the money with which he was hired to curse Israel. And that is His, may He be blessed, stating (Deuteronomy 23:5), "since he hired against you Balaam son of Beor, etc." And, indeed, his great desire in sexual matters is the reason for his advice to Balak that he set loose the women to be promiscuous with [the men of] Israel and to place known harlots [in front of them]. As were it not for the great desire that he had and that harlots were good in his eyes, he would not have commanded this - since the commands of people are only according to their opinions. As the good will not command to [do] evil, but will rather warn against it. And the language of Scripture (Numbers 31:16) is "They are the very ones against the children of Israel by the word of Bilaam, etc." And the sages said (Sanhedrin 105a) [that] Bilaam had sexual relations with his donkey. And there is no doubt about it that one with such an opinion will have actions [like] this. And indeed, his arrogance is his stating (Numbers 24:16), "Speaks the one who hears the words of God." And indeed that which it brought a proof about Bilaam from its stating (Psalms 55:24), "And You, God, will bring them down to the pit of destruction; the people of blood, etc." - [its] explanation is [that it is] because he was a man of blood - as he was the cause of the Israelites' death in the plague; and he was also a man of deceit in his creating a machination to bring about the evil. And its bringing a proof about the students of Abraham from its stating (Proverbs 8:21), "There is what for those that love Me to inherit, and their treasuries will I fill" is like that which He called him (Isaiah 41:8), "the seed of Abraham, the one I love."
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Ikar Tosafot Yom Tov on Pirkei Avot
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.
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Bartenura on Pirkei Avot
From the students of Abraham, our father: He has learned from him and walks in his ways.
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English Explanation of Pirkei Avot
Whoever possesses these three things, he is of the disciples of Abraham, our father; and [whoever possesses] three other things, he is of the disciples of Balaam, the wicked. A good eye, a humble spirit and a moderate appetite he is of the disciples of Abraham, our father. An evil eye, a haughty spirit and a limitless appetite he is of the disciples of Balaam, the wicked.
What is the difference between the disciples of Abraham, our father, and the disciples of Balaam, the wicked? The disciples of Abraham, our father, enjoy this world, and inherit the world to come, as it is said: “I will endow those who love me with substance, I will fill their treasuries” (Proverbs 8:21). But the disciples of Balaam, the wicked, inherit gehinnom, and descend into the nethermost pit, as it is said: “For you, O God, will bring them down to the nethermost pit those murderous and treacherous men; they shall not live out half their days; but I trust in You” (Psalms 55:24).
This mishnah contrasts those who follow the ways of Abraham with those who follow the ways of Balaam, the wicked prophet who was hired by Balak to curse Israel (Numbers 22-24). We should note that the rabbis understood Balaam as an archetype of evil, even though in the Torah itself he seems to be more of an ambivalent character, acting as merely a passive messenger of God. In Sanhedrin 10:2 we learned that Balaam does not have a portion in the world to come. Balaam is also seen by the rabbis as greedy for he attempted to take a bribe to curse Israel.
In contrasting Abraham with Balaam we should note that both saddle their own donkeys in the Torah (Abraham in Genesis 23:2 and Balaam in Numbers 22:21). Perhaps this similarity led to their comparison in our mishnah, and in several other sources.
Abraham is known for three things: generosity, humility and temperance. He demonstrates his generosity when he brings generous portions of food to the messengers who visit his home (Genesis 18:17). He is humble when he negotiates the purchase of a grave for Sarah. He states, “I am a resident alien among you” (Genesis 23:4, see also his words in 18:27). His temperance in appetite is learned from a midrash on Gen. 12:11, where he states to Sarah, “Behold, I now know that you are a beautiful woman”. According to the midrash Abraham had not looked at her until that moment.
In contrast, Balaam is greedy for he pursues the reward he would have received for cursing Israel. In Numbers 22:18 he states, “Even if Balak were to give me his house full of silver and gold”. Rashi comments that from here we can see that Balak had already begun to think about the material reward that he might receive. He is haughty as we can see from his statement, “The word of him who hears God’s speech, who obtains knowledge from the Most High” (Num 24:16). He has a limitless appetite, for a midrash teaches that after he failed in cursing Israel, he advised Balak to allow the Moabite women to prostitute themselves to Israel, and thereby ensnare them in idol worship (see the beginning of Numbers 25). He would not have advised such a thing if he himself did not desire such sexual licentiousness.
The second half of the mishnah teaches the rewards that will be given to the disciples of Abraham and the punishments that will be given to the disciples of Balaam. The verse from Proverbs is understood as referring to Abraham’s disciples since “those who love me” is also used in reference to Abraham (Isaiah 41:18). The verse in Psalms is understood as referring to Balaam since he was murderous, for he advised Balak to seduce Israel and thereby led to the death of 24,000 Israelites (Num 25:9).
What is the difference between the disciples of Abraham, our father, and the disciples of Balaam, the wicked? The disciples of Abraham, our father, enjoy this world, and inherit the world to come, as it is said: “I will endow those who love me with substance, I will fill their treasuries” (Proverbs 8:21). But the disciples of Balaam, the wicked, inherit gehinnom, and descend into the nethermost pit, as it is said: “For you, O God, will bring them down to the nethermost pit those murderous and treacherous men; they shall not live out half their days; but I trust in You” (Psalms 55:24).
This mishnah contrasts those who follow the ways of Abraham with those who follow the ways of Balaam, the wicked prophet who was hired by Balak to curse Israel (Numbers 22-24). We should note that the rabbis understood Balaam as an archetype of evil, even though in the Torah itself he seems to be more of an ambivalent character, acting as merely a passive messenger of God. In Sanhedrin 10:2 we learned that Balaam does not have a portion in the world to come. Balaam is also seen by the rabbis as greedy for he attempted to take a bribe to curse Israel.
In contrasting Abraham with Balaam we should note that both saddle their own donkeys in the Torah (Abraham in Genesis 23:2 and Balaam in Numbers 22:21). Perhaps this similarity led to their comparison in our mishnah, and in several other sources.
Abraham is known for three things: generosity, humility and temperance. He demonstrates his generosity when he brings generous portions of food to the messengers who visit his home (Genesis 18:17). He is humble when he negotiates the purchase of a grave for Sarah. He states, “I am a resident alien among you” (Genesis 23:4, see also his words in 18:27). His temperance in appetite is learned from a midrash on Gen. 12:11, where he states to Sarah, “Behold, I now know that you are a beautiful woman”. According to the midrash Abraham had not looked at her until that moment.
In contrast, Balaam is greedy for he pursues the reward he would have received for cursing Israel. In Numbers 22:18 he states, “Even if Balak were to give me his house full of silver and gold”. Rashi comments that from here we can see that Balak had already begun to think about the material reward that he might receive. He is haughty as we can see from his statement, “The word of him who hears God’s speech, who obtains knowledge from the Most High” (Num 24:16). He has a limitless appetite, for a midrash teaches that after he failed in cursing Israel, he advised Balak to allow the Moabite women to prostitute themselves to Israel, and thereby ensnare them in idol worship (see the beginning of Numbers 25). He would not have advised such a thing if he himself did not desire such sexual licentiousness.
The second half of the mishnah teaches the rewards that will be given to the disciples of Abraham and the punishments that will be given to the disciples of Balaam. The verse from Proverbs is understood as referring to Abraham’s disciples since “those who love me” is also used in reference to Abraham (Isaiah 41:18). The verse in Psalms is understood as referring to Balaam since he was murderous, for he advised Balak to seduce Israel and thereby led to the death of 24,000 Israelites (Num 25:9).
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Derekh Chayim
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Tosafot Yom Tov on Pirkei Avot
BENEFIT IN THIS WORLD. In the sense of “if you benefit from the labor of your hands, you are praiseworthy and it goes well with you” (Psalms 128:2)—“praiseworthy” in this world, as Rashi explains on the mishna in 4:1. For there are many students of Abraham who suffer hunger and thirst in this world. But since they are content and do not need help from others, they are called those who “benefit in this world”.
Alternatively, this is what properly would take place. But G-d is “the G-d [who knows] all thoughts” (1 Samuel 2:3), and he has calculated a person’s deeds and given him a greater inheritance in the World to Come.
Alternatively, this is what properly would take place. But G-d is “the G-d [who knows] all thoughts” (1 Samuel 2:3), and he has calculated a person’s deeds and given him a greater inheritance in the World to Come.
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Ikar Tosafot Yom Tov on Pirkei Avot
"in this world": 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.
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Bartenura on Pirkei Avot
a good eye: He is satisfied with that which he has and does not covet the money of others. As so did we find with Abraham, who said to the king of Sodom (Genesis 14:23), "'That not from a thread to a shoe strap and that I will not take from all that is yours.'"
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Tosafot Yom Tov on Pirkei Avot
I HAVE WHAT TO ENDOW THOSE WHO LOVE ME. Rav: in the World to Come. See the mishna in Uktzin 3:12.
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Ikar Tosafot Yom Tov on Pirkei Avot
inherit Gehinnom (Purgatory): in this world, as it said (Yoma 72b), "Do not inherit two [doses of] Gehinnom" - Midrash Shmuel.
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Bartenura on Pirkei Avot
a humble spirit: Extra humility. And so did we find Abraham say (Genesis 18:27), "'and I am dust and ashes.'"
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Tosafot Yom Tov on Pirkei Avot
INHERIT GEHINNOM. In this world, as the Talmud says (Yoma 72b), “do not inherit Gehinnom twice!”235There, Rava speaks to Torah scholars who do not keep the laws carefully enough, and warns them that they will inherit Gehinnom twice: once, in that they suffer in this world in studying Torah, and again when they are punished for their sins in the next.—Midrash Shmuel.
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Ikar Tosafot Yom Tov on Pirkei Avot
And he is also a "man of deceit," in his doing machinations [to accomplish] evil - Rambam
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Bartenura on Pirkei Avot
and a small appetite: Cautiousness and separation from the desires. And we found this in Abraham, as it is written (Genesis 12:11), "'behold now I know that you are a woman of beautiful appearance'" - that until now, he did not recognize [this] from [his] extensive modesty. And with Bilaam, we find an evil eye, as he knew that it was bad in the eyes of the Omnipresent that he should go to Balak, and he went [regardless] in order to take payment, as it is written (Numbers 22:18), "'if Balak give me the fill of his house [with] silver and gold.'"
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Tosafot Yom Tov on Pirkei Avot
MEN OF BLOOD. Rav: Balaam, for through his advice he caused the deaths of 24,000 of Israel. Rambam: he is also called the “man of deceit” for employing trickery for evil deeds.
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Bartenura on Pirkei Avot
a haughty spirit: since he said (Numbers 24:16), "'Speaks the one who hears the utterances of God and knows the thought of the Most High.'"
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Bartenura on Pirkei Avot
and a broad appetite: As if he did not have great desire, he would not have counseled to release the daughters of Moav to promiscuity. And the sages said (Sanhedrin 105a), Bilaam had sexual intercourse with his donkey.
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Bartenura on Pirkei Avot
"There is what for those that love Me to inherit": Abraham is called a lover [of God], as it is written (Isaiah 41:8), "the seed of Abraham, who loves me." "There is" - in the world to come; "and their treasuries will I fill" - in this world.
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Bartenura on Pirkei Avot
"people of blood": Bilaam is called a man of blood, as he brought down twenty four thousand [men] of Israel with his counsel.
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