פירוש על אבות 3:16

HE USED TO SAY: EVERYTHING IS GIVEN ON PLEDGE, ETC. This mishna is also speaking to all people and is a continuation of what he said above, “beloved is man, etc.”, which is about all people, as I explained there. Now I wrote that mishna 15 simply starts “all is seen” and omits “he used to say” because it is a direct continuation of mishna 14 and not a new topic, and this mishna is likewise a continuation of mishna 15 and speaks to all people. Even so, the mishna starts with “he used to say,” because it is nothing more than an expanded clarification of mishna 15, and “he used to say” here means that he himself used to explain his words. Alternately, “he used to say” here might mean “he used to say the same thing in other words.”
Midrash Shmuel writes in the name of Chasid Ya`vetz that “everything is given on pledge” corresponds to “all is seen” in mishna 15. That is, even though “all is seen” and G-d knows of the evildoers, he does not give them what they deserve on account of their evil immediately because “everything is given on pledge,” i.e. He has guarantees, and this one will not escape Him. One can explain the words of Rav, that “a person’s feet are his guarantors,” similarly.

He would say: Everything is given as collateral: For everything that a person takes from this world, he is a guarantor and his children are guarantors. And one who inherits his father and his mother should not think, "This money is my inheritance, I will do all that I want with it." As nothing that he has is his, since everything is God's. And that which he took from Him, he took it on collateral; and in the future he will have to pay for it. There is a parable [relevant to this] about a man that came into a city and did not find [anybody] there. He went into a house and there he found a set table and all types of food and drink were upon it. He ate and drank and said, "Have I not acquired all of this, and it is all mine - I will do all that I want with it." And he did not see the owners who were observing him from another place. And in the future, he will have to pay [for] all that he will eat and drink, as he is in a place that he cannot escape.

The shopkeeper grants credit: One who gives much time with a debt and does not request it immediately. And this parable is clear and its intention is known. And that which he said, "and everyone who wants to borrow can come and borrow," strengthens the earlier matter that there is no necessity [forcing actions], but with free choice does a man do what he wants to do. And his saying, "and the collectors go constantly" is a metaphor for death and other punishments that come to a man.

And the language of Rambam - "it is a metaphor for death and other punishments, etc". - is like the language of Rabbi Bartenura on "a net is cast."

"Everything is given as collateral (with guarantors)": "The feet of a man, they are guarantors for him - to the place that he is requested, there do they take him." (Sukkah 53a)

Introduction This is another statement by Rabbi Akiva.

AND THE COLLECTORS. Rav: suffering and disasters. Rambam: a metaphor for death and other punishments, etc., which is what Rav writes on “the net is spread out”.

and a net is cast over all of life: This is death and a person cannot be saved from it - 'like fish caught in a bad net.'

and everything is prepared for the feast: [This] is to say the ultimate intention of all this is life in the world to come.

"with his knowledge, etc.": There are some that [follow] the textual variant, "with their knowledge or without their knowledge;" and it refers back to the collectors; And it is like that [which is found] in Chagigah 4b, [wherein the angel of death is speaking to one of his deputies], "How were you able to get her? etc." If so, it is about a group, [and] that is the meaning of "with their knowledge or without their knowledge;" but rather through the command of the Holy One, blessed, be He - Rashbam.

"and a net is cast": Afflictions and death.

He used to say: everything is given against a pledge, and a net is spread out over all the living; the store is open and the storekeeper allows credit, but the ledger is open and the hand writes, and whoever wishes to borrow may come and borrow; but the collectors go round regularly every day and exact dues from man, either with his consent or without his consent, and they have that on which they [can] rely [in their claims], seeing that the judgment is a righteous judgment, and everything is prepared for the banquet. There are many metaphors employed in this mishnah and we shall attempt to make sense of them one by one. Everything is given against a pledge: everything that a person receives in this world is given against a pledge that may be exacted from him in the future. This means that everyone will have to pay eventually for their sins. A net is spread out over all the living: there is no escaping from God’s power. God sees all of the deeds of man and will eventually exact payment for them. The store is open and the storekeeper allows credit: a person can take what he wishes in this world, and even take it temporarily without paying. God does not punish sinners immediately, but rather extends them credit, hoping that eventually they will return to righteousness. But the ledger is open and the hand writes: although God is merciful, this is not the same as forgetting or ignoring man’s deeds. All of man’s deeds are written in a book; eventually he will be held accountable for them. And whoever wishes to borrow may come and borrow: a person has free choice and may act wrongly today, hoping that in the future he will act better and be able to overcome the things he did wrong. But the collectors go round regularly every day and exact dues from man, either with his consent or without his consent: although a person may borrow, he must be careful for he does not know when his day of judgement will arrive. The “collectors” can come any day, and when they do they will collect whether he is ready to pay back his debt or not. Therefore a person should be careful to make sure he is never in “overdraft”. And they have that on which they [can] rely [in their claims], seeing that the judgment is a righteous judgment: in the end God’s judgement is righteous and fitting, even if humans cannot see it in this world. And everything is prepared for the banquet: in the world to come each person will eat the meal that he has prepared for himself in this world.

WHETHER HE IS CONSCIOUS OF IT OR NOT. Midrash Shmuel writes in the name of Rashbam that there are editions that have “whether they intend it or not,” which is the best version of the text. The antecedent of “they” is “the collectors,” per the passage in the Talmud, Chagiga 4b: Whenever Rav Yosef got to the verse “there are those who perish unjustly” (Proverbs 13:23) he would cry. He said, “Does anybody die before his time?” Yes, as in the incident with Rav Bibi bar Abaye, who was in regular contact with the angel of death. Once, the angel of death said to his messenger, “Go bring me Miriam the women’s hairdresser [Aram. megad'la se`ar n'shaya].” He went and brought Miriam the babysitter [Aram. megad’la dardekei]. The angel of death said to him, “I asked you for Miriam the women’s hairdresser!” He said to him, “If so, I’ll bring her back.” The angel of death said, “Now that you’ve brought her, she stays. But how did you manage to take her?” Etc. This is what is meant by “whether they are conscious of it or not,” they carry out G-d’s command.

The shop is open: As people go in there and take all that they need now and don't 'see what will come from it.' And they don't think if they will have with what to pay when it comes time for the payment, since they find the store open and they can take all of their needs at the time. Such are people in this world.

With force and conspiracy - Arukh. And in a different version [of the text, it is written], "and the One who judges is a true Judge." And there are those that [follow] the textual variant, "and the judgement is true judgement," and those that [follow] the variant, "and the One who judges is a true Judge."

"The shop is open": and people come in there and buy on credit.

Questions for Further Thought:
• Why does Rabbi Akiva use the metaphor of the world as a shop and God as the shopkeeper?
• What is the one central message of this mishnah?

AND THE JUDGMENT IS A TRUE JUDGMENT. Rav: G-d does not deal despotically [Heb. b’tyronia] with his creatures. The Aruch explains b’tyronia as “by force and with false accusations.”
Midrash Shmuel writes in the name of Rashbam that in his edition of the Mishna the text is “and the one judging is a true judge.” He also writes in the name of Rabbenu Ephraim that some editions have “and when he judges, the judgment is true,” and some have “and the judge is a true judge.”

and the shopkeeper grants credit: This is the owner of the store who gives to others on credit - he is the judge and is paid by them later. So is the Ruler over His world: He gives all the wants of those that come to the world - whether good or whether bad - and in the end, He will be payed by them later.

[This includes all] except for those learned [about] earlier in Mishnah 11, and in the beginning of the chapter [entitled] Chelek.

"and the shopkeeper grants credit": and trusts all who come to take [it]. And so [too] do people sin and the Holy One, blessed be He, waits for them until their time comes.

AND EVERYTHING IS PREPARED FOR THE FEAST. Rav: both the righteous and the wicked have a share in the World to Come once their debts have been collected. Other than those listed above in mishna 11 and in Sanhedrin 10:1. Cf. Eduyot 2:10.

and the accounting ledger is open: This thing is said for two matters. The one is a metaphor that there is no forgetting in front of His throne of glory. As the shopkeeper grants credit, he grants credit and lends to many people - [to] some for thousands and tens of thousand, and [to] some for one dinar. (And for an error) (for loss) Were it not for his alacrity that the ledger is open in front of him and he immediately writes everything, sometimes he would forget the small things because of the big ones - if he would lend orally. And about this is it said, "and the accounting ledger is open, and the hand writes." This is to say [with] both the big sins and the small ones - all of them - it is as if they are written in front of Him; and he does not forget the earlier transgressions. And the second [matter] is to inform us that there is no waiting for the opening of the ledger after he does the sin. Rather with the end of the act, it is already written; so that an instant not pass that this transgression is not attributed to him. As even though transgressions are forgiven to penitents, they are first attributed immediately when they are finished doing them. And afterwards if he repents, he is forgiven for them. [It is] as we say in the midrash, "One who does not do it, is not like the one who does it and is forgiven" - as the one who does not do is greater than the one that does and is forgiven. And [regarding] that which it said (Berakhot 34b), "The completely righteous cannot stand in the place that the penitents stand," it wanted to say that penitents have to separate from that which is permissible [but] similar to the matter in which they sinned. As if he transgressed sexual prohibitions, he should act with abstinence towards the thing that he sinned in - even with his wife and even with what is permissible - more than the completely righteous need to do.

"and the accounting ledger is open": to write down [the debts] in it, so that [the storekeeper] not forget.

and everyone who wants to borrow can come and borrow: As permission to [do so] is given to every man, and the one that wants to take the path that he desires, let him come and take: The fools thinks that the world was created to enjoy it, but all of the thoughts and the pleasure of the righteous is to be free to fulfill the commandments. And every man chooses for himself, but happy is the one who chooses the good.

and the collectors go constantly on their daily rounds: from the Heavens. As they search through the actions of people, as it is stated (Job 7:18), "You inspect him in the mornings" - to know and make known what they are doing.

"and the hand writes": Lest you say, "Even thought the ledger is open, there are times when the storekeeper is preoccupied and does not write everything"; therefore he said, "and the hand writes."

"and everyone who wants to borrow, etc.": And this is [the meaning of] "freewill is given" above - that no person is forced to borrow against his will.

and exact payment from man - with his knowledge: How is it? When he knows and remembers the sin that he does; [so] that when the punishment come to him, he recognizes and discerns that it is for that sin. And happy is he - as through this, he justifies the judgement and repents; and the sin is atoned for him.

"and the collectors": Afflictions and bad occurrences.

or without his knowledge: How is it? For example, when afflictions come to him and he does not remember the sins that he did. And there are some that think that the afflictions come to them unjustly, as they say, "'We are righteous and we have not sinned,' and why is there this great evil [that has come] to us." And they will die without repentance. And their worms will not die, as they vilified the judgement and justified themselves. Woe to them and woe to their carcasses - as they sinned against their bodies. There is a parable [relevant to this] about a king that said to his servant, "Go and take collateral from x." [So] he went and took collateral from him, but that man does not remember the debt. And he yells and is in wonder about [why] they are taking collateral from him, and it is given over to his heart (he is distressed about it). Such is the one who payment is taken from, from the Heavens, without his knowledge. But when he remembers the debt and knows that the taking of collateral is justified, the matter is not given over to his heart so much.

"with his knowledge": There are times when he remembers his debt and says, "You have judged me well."

and they have that upon which to rely: for their deeds: Upon [God's] trait of justice, and the judgement is true judgement.

"or without his knowledge": There are times when he forgot and cries out against the judgement of the Omnipresent, may He be blessed.

and everything is prepared for the feast: That the purpose of all of these things is in the end only to prepare the feast; meaning to say for life in the world to come.

"and they have that upon which to rely": [They rely] upon the ledger and upon the shopkeeper who is trustworthy about his ledger. So [too] these afflictions rely upon the deeds of man that are remembered in front of the Omnipresent, may He be blessed, even though they are forgotten from man.

"and the judgement is true judgement": As the Holy One, blessed be He, does not deal despotically with His creatures." (Avodah Zarah 3a)

"and everything is prepared for the feast": Both the righteous and the wicked have a portion in the world to come, after their debt has been collected from them.