Commento su Pirkei Avoth 2:5

AN UNLEARNED PERSON [Heb. bur] CANNOT BE ONE WHO FEARS SIN. Cf. 2:9, and Rav ad loc.

He was accustomed to say: A boor (bur) cannot fear sin. An ignorant person (literally, a man of the land - am haarets) cannot be pious: The boor is empty - he does not have in him Torah or commandments or the way of the world in terms of good traits. And in the Targum (Onkelos Genesis 47:19), "do not place," is "do not tabur. And he did not need [to say], a boor cannot be pious, since he is not even one who fears sin - as from his emptiness, he does not [even] know to guard himself from sins. But an ignoramus is involved with the creatures through important traits and has a few straight dispositions: He knows how to protect himself and [so] he guards himself from transgressions. And he is [even] able to be righteous and to do and to fulfill what he is [told] that he is commanded. But only one who is great in Torah [knowledge] can reach the level of piety, since it is a trait that requires purity of heart and cleanness of soul. And [the ignoramus] does not have the wisdom in his hand to veer from the middle marker to the far end, to fulfill [going] beyond the [letter] of the law. And because of this he is called an am haarets - since he is with them in derekh erets (good manners), and because most of the world (land - haarets) is like him.

A boor (bur) is one who does not have wisdom nor [proper] traits. And an ignorant person (literally, a man of the land - am haarets) is one who does not have intellectual virtues but he would have some character virtues. And [the meaning of] a person prone to being ashamed is known. And an impatient person is one who is impatient about everything and gets angry. And the matter of striving is to accustom your soul and lead it to acquire the virtues. And since there are no wise men [there] to teach you, you should teach yourself. And the [Aramaic] translation of (Genesis 32:25), "and a man struggled with him" is "and a man strived with him" (Onkelos Genesis 32:25). And they said that the Torah is not found with men of pride and arrogance and not with those that go to far lands. And they supported this by way of a flourish with a verse and said (Eruvin 55a), "'It is not in the heavens, that you should say, etc. Neither is it beyond the sea, etc.' (Deuteronomy 30:12-13)." They said, "It is not with the arrogant (who elevate themselves like the sky) and it is not with those that go across the sea."

"All": He said "all" because it is possible, and it has already been found that [some people who] engaged in much business became wise; as it happened with Rabbi Elazar ben Charsum or Ilfa and those like them - Midrash Shmuel. And it said, mechakim (literally, make wise), which is a transitive verb, because in free moments, he will teach others but he will not make them wise.

"A boor (bur)": is empty of everything, and does not even know the nature of buying and selling; and he is worse than an ignorant person. The [Aramaic] translation of (Genesis 47:19) "and the land will not become destroyed" is vearaa la tevur.

Introduction This statement of Hillel’s is about virtue and Torah learning.

IGNORAMUS [Heb. `am ha’aretz]. Rav on 5:10 explains this term.

A person prone to being ashamed cannot learn: The trait of shame is good in every matter except for study, as the matter is stated (Psalms 119:46), "I will speak of Your testimonies, and not be ashamed in the presence of kings." As when David, peace be upon him, was running away from Shaul and he stood in front of kings of the nations of the world, he was not ashamed of speaking words of Torah and of the commandments - even if they mocked him and ridiculed his words. As shame is not good in study. And also the student should not say, "How can someone as foolish as I ask something of a great Torah sage, who is [so] sharp in wisdom, [whereas] I have neither intelligence nor understanding." If this will be his doctrine all of the day, from where will wisdom come to him? And this is what the sages [masters] of wisdom, may their memory be blessed, said in the book, Choice Pearls, "Ask the question of fools, and guard the guardings of the generous." This means to say, just like the generous do not squander their money and do not hoard it, but give it readily and willingly to the places that are fitting - as we have explained above; so [too] with wisdom, speak about it with fit people at fit times, but not with every person and [not] at a time when he knows that his words will not be heard. It comes out that you say that it is for them to ask every question and not to be ashamed, so that he will learn the things.

"who engage in a lot of business": It specifically said, "who engage in a lot." As without buying and selling to sustain his body [financially], his Torah will also not exist, as we say later on, "If there is no flour, there is no Torah." And we also say above, "Excellent is the study of the Torah together with a worldly occupation."

"An ignorant person cannot be pious": But it is possible for him to fear sin, as behold, he is an expert in the nature of buying and selling.

He used to say: A brute is not sin-fearing, nor is an ignorant person pious; nor can a timid person learn, nor can an impatient person teach; nor will someone who engages too much in business become wise. In a place where there are no men, strive to be a man. A brute is not sin-fearing: a “brute” is one who is not learned at all and has no or moral virtue. However, he is not inherently evil. Since he does not have any intellectual capacity, he does not know what are virtues and what are vices, hence he does not fear sin. Nor is an ignorant person pious: An “ignorant person” the “am ha-aretz” is one who has not learned Torah. This type of person can have fear of sin, because he is able to distinguish wrong from right. However, he cannot be pious a “hasid”. Nor can a timid person learn: Now that Hillel has emphasized how important Torah learning is towards the creation of a virtuous person, he discusses how a person can learn. A person who is too timid to admit to what he doesn’t know cannot learn. When in a class, if a teacher asks “did you understand?” the student who did not understand must respond that he did not. This statement also means that it is never to late to begin learning Torah. A person should not be intimidated by the fact that s/he reached a mature age and has not learned Torah. Rather, they should be like Rabbi Akiva, who didn’t begin learning until he was 40! Nor can an impatient person teach: The flip side to the previous statement is that an impatient person cannot teach. A teacher must listen to his/her students’ questions, even if those questions are not good questions. An impatient teacher will scare off students, intimidate them and be detrimental to their learning. Nor will someone who engages too much in business becomes wise: A person who spends all of his life engaged in business, will not have the requisite time to acquire wisdom. Rather a person must strike a balance between his work and his learning. In a place where there are no men, strive to be a man: Where there is no one else to take the initiative and assume responsibility, a person should take the leadership upon himself. This person is not considered haughty, but rather responsible. This also can be connected to the issue of learning. Where there is no one to teach you Torah, you are not excused from your duty of Torah learning. You must still try your best to learn what Torah you can on your own.

NOT ALL THOSE WHO ENGAGE IN MUCH BUSINESS GROW WISE [Heb. machkim]. The mishna says “not all,” because we do find those who engaged in much business and grew wise, such as R. Eliezer ben Charsom (Yoma 35b) and Ilfa (Ta`anit 21a), and numerous others mentioned by the commentaries—Midrash Shmuel.
He also quotes the explanation of Chasid Ya`avetz, who notes that the word machkim is properly a transitive verb, meaning “to make another wise,” and sees this teaching as adding onto the last: an irritable person will not make a good teacher, and one who engages in much business cannot make others wise. That is, in his spare time he might teach others but will not make them wise.

An impatient person cannot teach: It is not needed that a teacher be angry nor that he be short of [patience]; but rather [he should] be magnanimous and answer everything (that he has) that they ask. Even if they have difficulty in understanding his answer, he should review it for them until they come to the depth of the matter.

"strive (hishtadel)": This [word refers to] a matter of training and thought about the thing. And the [Aramaic] translation of, "and a man struggled with him" is veishtadel gavra imei - Rambam.

"A person prone to being ashamed cannot learn": Since one who is embarrassed to ask, lest they will make fun of him, will always remain with his questions.

ONE WHO ENGAGES IN MUCH BUSINESS. Specifically “much” business, for without some kind of business that will sustain his body his Torah will not last, per the mishna later: “where there is no flour, there is no Torah” (Avot 3:17), and the mishna earlier: “the study of Torah goes well with a trade” (Avot 2:2).

Not all who engage in a lot of business become wise: Since he is involved in his business all of the day and makes it fixed and his Torah flexible, he will never become wise.

"An impatient (exacting) person": A teacher who is impatient with his students when they ask him [questions] cannot teach properly; but rather he needs to cheerfully explain the Halakha (law) to his students.

In a place where there is no man, strive to be a man: The early scholars (rishonim) explained, "In a place where there is no man" to help you in the commandments and to chastise you, "strive to be a man" and straighten yourself, so as to only 'do that which is good and straight in the eyes of the Lord.' Another explanation: "In a place where there is no man" - if you see a generation wherein the Torah is slacking, stand up and strive with it, as it is stated (Psalms 119:126), "It is a time to do for the Lord, they have abrogated your Torah." What is the reason that "it is a time to do for the Lord?" Because "they have abrogated your Torah" - as its beginning is learned from its end - as it is found at the end of Tractate Berakhot 63a. And we can also explain, "In a place where there is no man" greater than you in wisdom, "strive to be a man." And do not refrain from becoming wiser, even if you cannot find a sage greater than you in your city. Even if there is no one like you in that [whole] generation, see yourself as [if you were] in the generation of the sages of the Talmud and you are with them in one place. Even if you acquire their level, think as if you are standing with the prophets, up until Moshe, our teacher - peace be upon him. And when will you reach their level and their wisdom? And in this [way], you will never slack from learning Torah and you will improve your traits each and every day - as you will add to your wisdom and you will be like a flowing spring.

"Not all who engage in a lot of business become wise": As it is written (Deuteronomy 30:13), "And it is not across the sea" - the Torah is not found among those that travel across the sea (Eruvin 55a).

"In a place where there is no man": to sit at the head and to issue decisions.