Pensamiento judío sobre Pirkei Avot 5:20

However, there is a second group of people, those who lead a life totally lacking in direction and purpose, imposing no restraint on the bestial part of their nature. These people are described by Solomon (Proverbs 2,14) as "enjoying doing evil." Such people can cheer tightfistedness at the same time as they cheer wastefulness, as long as the objective of both is wicked and evil. Yotam in chapter nine of the book of Judges, describes these people when he lambasts the citizens of Shechem in the famous parable of the thornbush being elected as king of the trees. Although this category of people is united by a common denominator, they do not share unity of purpose and are therefore at odds with one another. Their apparent common purpose masks the diversity of their personal lust and depravity. The opposite is true when one observes apparent dissension among pious people, whose dissension does not concern fundamental objectives, but merely the methods to be employed in order to achieve their common objectives. Just as an oriental would honour a king by not appearing in the king's presence with his head uncovered, whereas an occidental would not appear before a king until he had first removed his headgear, the common denominator being that both desire to pay homage to the king, so pious Jews may sometimes disagree on the means of honouring G-d, but their disagreement stems from their desire to honour G-d. What unites them therefore, is far more formidable than what divides them. The opposite is true of wicked people, who are only interested in themselves, and whose union when there is such is merely organizational, not organic. Compare the discussion on “eylu ve-eylu divrey elokim chayim,” both versions are words of the living G-d and are true (Chagigah 3). This is why the Mishna in Avot 5,20 teaches that all disagreements which have as their objective the promotion of matters spiritual, will endure, meaning both parties involved will achieve their purpose. Hillel and Shammai's arguments were all centred on the desire to perform the will of G-d. This is also demonstrated in Joshua Chapter 22 after the tribes residing on the East bank of the Jordan had erected an altar. After it had become clear to the other tribes that their motivation had been pure, not divisive or idolatrous, not only was civil war averted, but good relations were restored.

For that reason, and in order to avoid application by G'd of the harshest most painful detergents, Israel is exhorted by the prophet to do penitence. Failing this, removal of the stains on its character by outside forces will leave permanent scars on its body. If, however, Israel will take action herself to wash and cleanse its heart from evil, instead of waiting for the suffering imposed by outside pressures, it will be helped, will experience salvation. Jeremiah 2,21, then discusses repentance due to fear of retribution, whereas chapter four discusses repentance occasioned by love for G'd.

The avnet, belt, was to atone for haughtiness, since it was worn with the Ephod across the heart. This suggests that even unexpressed haughtiness needs to be curbed, suppressed. The pants, michnassayim, atone for immorality. If pants had not been general attire, their symbolic value is clear. If pants had already been generally worn at that time, the priests' pants which extended all the way, down to the heel drew attention to the message they were to convey. Their function of affording perishut, distancing oneself from sin, makes them valuable to promote atonement. The tzitz, headband, atones for scornful defiance. When looking at the holy name of G-d engraved on this headband, one should lower one's eyes, become aware of the fact that man is not fit to behold the Lord. Our Rabbis teach that anyone quarrelling with his teacher is as if he were quarrelling with G-d, since the former represents G-d. Similarly, Aaron represented the shechinah here on earth.