Comentario sobre Pirkei Avot 4:10
רַבִּי מֵאִיר אוֹמֵר, הֱוֵי מְמַעֵט בְּעֵסֶק, וַעֲסֹק בַּתּוֹרָה. וֶהֱוֵי שְׁפַל רוּחַ בִּפְנֵי כָל אָדָם. וְאִם בָּטַלְתָּ מִן הַתּוֹרָה, יֶשׁ לְךָ בְטֵלִים הַרְבֵּה כְנֶגְדָּךְ. וְאִם עָמַלְתָּ בַתּוֹרָה, יֶשׁ לוֹ שָׂכָר הַרְבֵּה לִתֶּן לָךְ:
R. Meir dice: Disminuye (tu) ocupación [con negocios o trabajo] y ocúpate [principalmente] con la Torá. Y sea de espíritu humilde ante todos los hombres, [para aprender incluso de aquellos que son menos sabios que usted en sabiduría.] Y si estuviera inactivo [en el estudio de la Torá], hay muchos ociosos a su lado [para ayudarlo a hacerlo. O: Hay muchos ociosos en el mundo, las bestias malvadas y salvajes, a través de las cuales el Santo Bendito puede traer castigo sobre ti.] Y si has trabajado en la Torá, Él tiene mucha recompensa para darte. [Él mismo te recompensará, y no un mensajero, su atributo del bien es mayor que el de su castigo.]
Tosafot Yom Tov on Pirkei Avot
DO LESS BUSINESS [Heb. be`esek] AND BUSY YOURSELF WITH TORAH. This seems obvious. Perhaps the mishna means to say that one should spend less time on business not because it is too difficult or because on is lazy, but specifically in order to study Torah—Maharal in Derech Chaim.
Rav has `esek without a bet,162Which would make the phrase “do little business”. and the text of the Mishna I have from the land of Israel was thus emended.
Rav has `esek without a bet,162Which would make the phrase “do little business”. and the text of the Mishna I have from the land of Israel was thus emended.
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Rabbeinu Yonah on Pirkei Avot
Rabbi Meir says: Minimize business and engage in Torah: That you make your work flexible and your Torah fixed.
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Rambam on Pirkei Avot
He said [to] minimize your business and be constant with the Torah and Be humble of spirit before everyone - meaning to say that you not be humble of spirit in front of the big people alone; indeed in front of every man. [Such] that when you sit with any man that it be, your speaking with him should be as if he is greater than you. And all of this is to flee from pride, as we have elucidated. And the matter of many reasons for neglecting it will be presented to you is that there are many things that cause neglect and require someone to be occupied with them. And when you are not occupied with Torah, time will disturb you with one of those things.
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Ikar Tosafot Yom Tov on Pirkei Avot
"Be, etc.": [This is] simple, what can it teach us? And one can explain that it is coming to say that the minimization of business should be for the sake of Torah [study], and not for the sake of the effort or laziness - Derekh Chaim.
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Bartenura on Pirkei Avot
"Minimize business": Minimize occupation with your merchandise and your craft, and let your main occupation be in Torah [study].
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English Explanation of Pirkei Avot
Introduction
Rabbi Meir was one of the great students of Rabbi Akiva, and according to the Talmud, the anonymous sayings in the mishnah were really stated by Rabbi Meir. In other words, when Rabbi Judah Hanasi composed the mishnah, he used Rabbi Meir’s mishnah as the base.
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Derekh Chayim
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Tosafot Yom Tov on Pirkei Avot
BEFORE EVERY MAN. Rav: and learn even from one who is below you in wisdom. This agrees with the version of mishna 4 quoted by Midrash Shmuel: “be lowly of spirit before every man”—that mishna is in terms of arrogance, while our mishna is in terms of learning.
But Rambam explains our mishna in terms of arrogance. This agrees with the text of mishna 4 in our editions, which does not have the words “before every man”.163The difference between mishna 4 and our mishna would then be one of degree. Indeed, Rambam explains that our mishna emphasizes that one must be lowly of spirit not just in the presence of great men (as one might have concluded from mishna 4), but “before every man”.
But Rambam explains our mishna in terms of arrogance. This agrees with the text of mishna 4 in our editions, which does not have the words “before every man”.163The difference between mishna 4 and our mishna would then be one of degree. Indeed, Rambam explains that our mishna emphasizes that one must be lowly of spirit not just in the presence of great men (as one might have concluded from mishna 4), but “before every man”.
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Rabbeinu Yonah on Pirkei Avot
Be humble of spirit before everyone: This thing is also from the topic of Torah, and so it was said in the midst of his words that were words [about] Torah - and he did not [put] it earlier nor later. And he wanted to say [that] even if you are successful in Torah [study] - which is the true advantage - do not become haughty; and it is not necessary to say that it is not fit to become haughty for all of the other foreign, physical advantages.
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Ikar Tosafot Yom Tov on Pirkei Avot
According to the textual variant of Midrash Shmuel in Mishnah 4, there it is regarding the issue of pride and here it is regarding the issue of study. And see Tosafot Yom Tov.
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Bartenura on Pirkei Avot
"Be humble of spirit before everyone": to learn even from someone lesser than you in wisdom.
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English Explanation of Pirkei Avot
Rabbi Meir said:
Engage but little in business, and busy yourself with the Torah. A story is told of Rabbi Meir, that he earned three sela’s a week. One he would spend on food, one on clothing and one he would give to support other scholars. When asked why he was leaving nothing for his children as an inheritance, he replied that if they are righteous, they will merit their own living and if they are wicked, why should he leave his belongings to God’s enemies. This story illustrates well Rabbi Meir’s faith that God would help provide for those who learn Torah. Note that Rabbi Meir works for a living; he does not himself accept charity nor solely depend on God’s provenance. Furthermore he recognizes that although he can earn a living while studying, others are not so successful. God’s aid is not forthcoming to all and therefore he gives charity. While he has faith that in the end God will provide, his faith does not prevent him from taking action.
Engage but little in business, and busy yourself with the Torah. A story is told of Rabbi Meir, that he earned three sela’s a week. One he would spend on food, one on clothing and one he would give to support other scholars. When asked why he was leaving nothing for his children as an inheritance, he replied that if they are righteous, they will merit their own living and if they are wicked, why should he leave his belongings to God’s enemies. This story illustrates well Rabbi Meir’s faith that God would help provide for those who learn Torah. Note that Rabbi Meir works for a living; he does not himself accept charity nor solely depend on God’s provenance. Furthermore he recognizes that although he can earn a living while studying, others are not so successful. God’s aid is not forthcoming to all and therefore he gives charity. While he has faith that in the end God will provide, his faith does not prevent him from taking action.
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Tosafot Yom Tov on Pirkei Avot
IF YOU HAVE LABORED MUCH IN TORAH. And exerted yourself and expended great effort on it, “there is much reward, etc.”, because the reward is commensurate with the effort and exertion and not with the learning. This is why the mishna says “if you have labored,” not “if you have learned”; everything depends on the labor, whether one has learned much or little. The mishna in 5:23, “the reward is commensurate with the suffering,” is a proof to this—Midrash Shmuel in the name of R. Yehuda Lerma. See my comments on 2:16, s.v. if you have learned.
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Rabbeinu Yonah on Pirkei Avot
Be humble of spirit before everyone: And even before the lowly and the degraded and the inferior - so as to distance oneself from the trait of haughtiness - and it is not necessary to say, before one that is your equal.
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Ikar Tosafot Yom Tov on Pirkei Avot
"And if you labor in Torah": and you exerted yourself and put effort into it, "there is abundant reward, etc." As the reward is according to the proliferation of labor and effort, and not according to the proliferation of study. And therefore, it did not state, "if you learn," but [rather], "if you labor" - as everything is dependent on the labor, both for the one who expends much and for the one who expends little. [A] support for him is the mishnah at the end of Chapter 5 that teaches, "According to the pain is the reward" - Midrash Shmuel
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Bartenura on Pirkei Avot
"many reasons for neglecting it (batelim) will be presented to you": that will assist to have you neglect it. Another explanation [which understands the word, batelim, as idle ones]: There are several idle ones in the world, which are the evildoers and bad animals which are idle ones; and through them, the Holy One, blessed be He, will bring punishments to you.
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English Explanation of Pirkei Avot
Be of humble spirit before all men. A person should act humbly in front of all other human beings, not just those who are superior to him. This is also true (or perhaps especially true) for those who are learned in Torah. Although they are more learned than others, they must act humbly in front of all people.
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Rabbeinu Yonah on Pirkei Avot
If you neglect the Torah, many reasons for neglecting it will be presented to you: These are the evildoers, the bears and the lions, that bring neglect from work - as they are the disciplining staff. And through them the Holy One, blessed be He, punishes those neglectful of Torah study. As He does not want to pay back with His [own] hand, but rather through others - with the trait of punishment.
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Bartenura on Pirkei Avot
"And if you labor in Torah": He, Himself will pay your reward, and not through an agent. And in this, the measure of good is greater than the measure of punishment.
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English Explanation of Pirkei Avot
If you have neglected the Torah, you shall have many who bring you to neglect it, but if you have labored at the study of Torah, there is much reward to give unto you If a person neglects the study of Torah, there will continuously be things that further prevent him from studying Torah. This can easily be observed. When someone postpones doing something, be it study, exercise or any activity that can be postponed, it only gets more and more difficult to find the time to engage in that activity. However, if one does start to study, Rabbi Meir has faith that he will receive a rich reward. The commentators understand this to mean that God himself will reward such a person.
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Rabbeinu Yonah on Pirkei Avot
And if you labor in Torah, [He (God)] has abundant reward to grant you: The Holy One, blessed be He, Himself in the His [full] glory gives the reward for those that are occupied with His Torah - 'not through an angel and not through a messenger.' And with this He is assuring all of those that come to the world that He sends the punishments through His messengers to lighten the matter, 'as not like our Rock is their rock.' But 'great peace is there to those who love His Torah,' and 'goodly reward to those that fear Him' - He pays them by His hand and not through others, in order to increase their reward. There is a parable [relevant to this] about a king for whom a craftsman made a fine vessel. The king commanded and said to his servants that they should take money from his treasury and pay him nicely. And will they not give him less than if the king himself would pay him? As their hearts are not broad like the heart of the king, due to his great wealth and honor; and their nature towards generosity is not like his nature. Even if they give the king's money, their present will be smaller than the king's present. So [too] is, the blessed Holy One, blessed be He, in the trait of goodness - He wants to give with His hand 'to enlarge the reward and elevate it.'
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