Commento su Pirkei Avoth 3:10
הוּא הָיָה אוֹמֵר, כָּל שֶׁרוּחַ הַבְּרִיּוֹת נוֹחָה הֵימֶנּוּ, רוּחַ הַמָּקוֹם נוֹחָה הֵימֶנּוּ. וְכָל שֶׁאֵין רוּחַ הַבְּרִיּוֹת נוֹחָה הֵימֶנּוּ, אֵין רוּחַ הַמָּקוֹם נוֹחָה הֵימֶנּוּ. רַבִּי דוֹסָא בֶן הַרְכִּינַס אוֹמֵר, שֵׁנָה שֶׁל שַׁחֲרִית, וְיַיִן שֶׁל צָהֳרַיִם, וְשִׂיחַת הַיְלָדִים, וִישִׁיבַת בָּתֵּי כְנֵסִיּוֹת שֶׁל עַמֵּי הָאָרֶץ, מוֹצִיאִין אֶת הָאָדָם מִן הָעוֹלָם:
Non voleva dire: tutto in cui la mente degli uomini trova piacere, la mente di Dio trova piacere. [Tutti coloro che sono amati di seguito sono, di sicuro, amati in Alto]. E tutti quelli in cui le menti degli uomini non trovano piacere, la mente di Dio non trova piacere. R. Dossa ben Harkinass dice: Sonno mattutino [cioè dormendo fino al momento della recita di Shema], e vino pomeridiano, [che "tira" il cuore dell'uomo, vale a dire. (Koheleth 2: 3): "Tirare la mia carne con il vino", e questo lo porta all'ubriachezza], e discorsi dei bambini, [che impediscono ai loro padri di studiare la Torah], e seduti nelle sinagoghe degli ignoranti, [che si radunano per parlare di vanità] prendi un uomo dal mondo.
Tosafot Yom Tov on Pirkei Avot
WHOEVER IS FOUND PLEASING BY THE PEOPLE. Rav: whoever is beloved below is certain to be beloved above. So Rashi. Midrash Shmuel writes in the name of Rashbam that this is based on the verse “and you will be found pleasing and wise in the eyes of G-d and man” (Proverbs 3:4), and the verse “and the kindness [Heb. chesed] of G-d is upon those who fear Him forever and ever” (Psalms 103:17)—anybody to whom a “thread of chesed”108This expression denotes a charming aura through which the affected person wins the love of those around him. Cf. Talmud, Megillah 13a. extends is certain to be G-d-fearing.
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Rabbeinu Yonah on Pirkei Avot
He would say: Anyone from whom the spirit of creations find pleasure, from him the spirit of God finds pleasure: He wanted to say, one whose give and take (business dealings) is pleasant for people and they all know that he is [considered] trustworthy by the creatures. And it is like we say in Tractate Yoma 86a, "Any scholar who reads and studies and gives and takes with trustworthiness among the creatures - what do the creatures say about him? Happy is his father, happy is his mother (the editor says, in the gemara in front of us, it is found, 'happy is his rabbi') that taught him Torah, etc." And because of this, "from him the spirit of God finds pleasure," since the Torah is lauded through him.
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Rambam on Pirkei Avot
He said that these things prevent and remove the virtue of of a man until he leaves the world and is lost.
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Ikar Tosafot Yom Tov on Pirkei Avot
"Anyone from whom the spirit of creations find pleasure": As it is stated (Proverbs 3:4), "And find grace and good intellect in the eyes, etc." and it says, "And the kindness of the Lord is for ever and ever on those that fear Him" - such that anyone who He places upon him His 'string of kindness, it is certain that he is one who fears Heaven.
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Bartenura on Pirkei Avot
"Anyone from whom the spirit of creations find pleasure": [About] anyone who is beloved below, it is certain that he is beloved above.
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English Explanation of Pirkei Avot
Introduction
The first half of the mishnah is another statement of Rabbi Hanina ben Dosa, the author of the previous mishnah. The second half of the mishnah is from Rabbi Dosa ben Harkinas, a contemporary of Rabban Yochanan ben Zakai.
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Tosafot Yom Tov on Pirkei Avot
[*FOUND PLEASING [Heb. ruach habriyot nocha hemenu, lit. “the spirit/mood of the people is comfortable with him”]. This phrase is used at the end of the last mishna in Shevi’it (10:9): ruach chachamim [the Sages] nocha hemenu. There I quoted Rash and Rashi who explained this as “being appreciative”. In his commentary to the Talmud, Bava Metzia 48a s.v. ein ruach, Rashi writes that “the Sages of Israel are pleased with his actions and they are at ease. Hemenu [lit. “from him”] here means “through him.’” In his commentary to Kiddushin 17b s.v. ein ruach, where the abovementioned mishna in Shevi’it is cited, he mixes the two explanations and writes, “the Sages are not pleased with him, i.e. they do not appreciate what he did, as they did not require it of him,” as I wrote there in Shevi’it.
I was astounded by Rashi’s comments to Bava Kamma 94b s.v. ein ruach chachamim nocha heimenu, where he writes “there is no spirit of wisdom or piousness within him.” But I did see a manuscript of the Mishna which has there in Shevi’it ruach chochma—“the spirit of wisdom.”109Making it possible that this was the text Rashi had in Bava Kamma as well.]
I was astounded by Rashi’s comments to Bava Kamma 94b s.v. ein ruach chachamim nocha heimenu, where he writes “there is no spirit of wisdom or piousness within him.” But I did see a manuscript of the Mishna which has there in Shevi’it ruach chochma—“the spirit of wisdom.”109Making it possible that this was the text Rashi had in Bava Kamma as well.]
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Rabbeinu Yonah on Pirkei Avot
And anyone from whom the spirit of creations do not find pleasure, from him the spirit of God does not find pleasure: He will not 'be innocent from God and from Israel.'
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Ikar Tosafot Yom Tov on Pirkei Avot
"And anyone the spirit of creations do not": [Both of these statements] are needed. As if [it had just taught] the beginning, [the end] cannot be inferred, as it is possible that the spirit of the creations do not find pleasure from him because he goes to the last extremity of piety and, nonetheless, the spirit of God finds pleasure from him." That it is why it comes to teach us [otherwise]. And if it had [only] taught the end, the beginning cannot be inferred, as it is possible that the creatures find pleasure from him because he 'shows signs of purity about himself,' 'but he places his ambush within him.'" That it is why it comes to teach us that it is an expert sign in both directions. And its reason is that it is written, "And My spirit, I will place within you" - behold the spirit of the creatures is the spirit of God. And it is not taught, "the spirit of all the creations, etc.," as we do not concern ourselves with a minority; as we find with Mordechai - Midrash Shmuel.
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Bartenura on Pirkei Avot
"[Late] morning sleep": As he continues to sleep until the time of the recitation of the Shema passes.
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English Explanation of Pirkei Avot
He used to say: one with whom men are pleased, God is pleased. But anyone from whom men are displeased, God is displeased. God’s approval or disapproval with a person is dependent upon the way that person acts with other human beings. If the person helps his fellow neighbor and performs acts of charity and loving kindness, not only are people pleased with him, but God is as well. However, if a person is not kind to others, and does not speak with them in a gentle manner, God is displeased with him even if he is a great scholar. One interesting note that a commentator on the mishnah made is that the mishnah speaks of him “with whom men are pleased” and not “all men are pleased” for there is no person who is pleasing to everyone.
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Tosafot Yom Tov on Pirkei Avot
AND WHOEVER IS NOT FOUND PLEASING BY THE PEOPLE, ETC. We need both cases to be made clear. Had the mishna only included the first section, “whoever is found pleasing, etc.”, I would have had grounds to say that there is no clear implication that “whoever is not found pleasing, etc.” For it may be that the people do not find him pleasing because he is at the extreme of piousness but G-d is pleased with him. And had the mishna only included the last section, “whoever is not found pleasing, etc.”, I would have had grounds to say that there is no clear implication that “whoever is found pleasing, etc.” For perhaps the people will find him pleasing because he will make some pretense of goodness, but “he lays his ambush inside of him,” i.e. he sins in secret.
The mishna therefore teaches us that this is a reliable test in both directions, whether positive or negative. And the reason for this is given by the verse, “and I shall place My spirit in your [Heb. plural “you”] midst” (Ezekiel 36:27)—we see that the spirit of the people is a reflection of the spirit of G-d.
Now the mishna does not say “found pleasing by all the people,” for we pay no heed to the minority, as we find that Mordechai was only able to “find favor with most of his brothers” and not all of his brothers—Midrash Shmuel.
The mishna therefore teaches us that this is a reliable test in both directions, whether positive or negative. And the reason for this is given by the verse, “and I shall place My spirit in your [Heb. plural “you”] midst” (Ezekiel 36:27)—we see that the spirit of the people is a reflection of the spirit of G-d.
Now the mishna does not say “found pleasing by all the people,” for we pay no heed to the minority, as we find that Mordechai was only able to “find favor with most of his brothers” and not all of his brothers—Midrash Shmuel.
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Rabbeinu Yonah on Pirkei Avot
Rabbi Dosa ben Harkinus says: [Late] morning sleep: As [it] negates prayer at its time.
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Ikar Tosafot Yom Tov on Pirkei Avot
"midday wine": Since in the morning, he is lazy because of sleep and in the evening he is already tired [and] wants to rest. But at midday, a person is at his greatest strength to the point that he is completely happy - Derekh Chaim.
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Bartenura on Pirkei Avot
"midday wine": [It] draws the heart of a person - as it is written (Ecclesiastes 2:3), "to draw my flesh with wine" - and brings him to drunkenness.
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English Explanation of Pirkei Avot
Rabbi Dosa ben Harkinas said: morning sleep, midday wine, children’s talk and sitting in the assemblies of the ignorant put a man out of the world. According to Rabbi Dosa, a person should not sleep late in the morning, for that is a waste of time. Keep in mind that before electric light was invented people went to sleep much earlier than they do now. Sleeping late in the morning was therefore truly oversleeping and a waste of time. Drinking wine during the middle of the day is also a sign of laziness, for it will make one sluggish and less productive during his waking hours. Speaking with children, while it may be fun, diverts one from engaging in higher pursuits (note that this is not directed at those educating the children). Finally, engaging in pointless gatherings of the uneducated is not proper behavior for one who wants to lead a life of Torah. This would include something like sitting and loitering on street corners. All of these things “take a person out of the world”. This is a phrase we saw in chapter two, mishnah eleven. I understand this as meaning that they cause a person to lose the precious time he has on this earth, by wasting it with meaningless activity.
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Tosafot Yom Tov on Pirkei Avot
AND NOONTIME WINE. Rav: a person is drawn to it. This is because in the morning a person is still drowsy from his sleep and by evening he is exhausted and wishes to rest. But noontime a person is at the peak of his strength and achieves total happiness110Making it possible that this was the text Rashi had in Bava Kamma as well.—Maharal in Derech Chaim.
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Rabbeinu Yonah on Pirkei Avot
midday wine: As it negates Torah study and [so] leads to sin.
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Bartenura on Pirkei Avot
"chatter of children": prevents their fathers from being involved in Torah [study].
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Rabbeinu Yonah on Pirkei Avot
chatter of children: As this playing draws in the hearts of people because of their love for youngsters, and it comes out that Torah [study] is neglected.
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Bartenura on Pirkei Avot
"and sitting in the assembly houses of the Am Ha'arets (unlearned people, who are lax in observing tithes and purity laws)": who come together and speak about idle matters.
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Rabbeinu Yonah on Pirkei Avot
and sitting in the assembly houses of the Am Ha'arets (unlearned people, who are lax in observing tithes and purity laws): And many evils [are found in] their assembly houses.
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Rabbeinu Yonah on Pirkei Avot
remove a person from the world: Since for what was man created besides to be involved with Torah, and it is 'the length of days and the years of life?' And if he [engages in] such things, 'why does he have life?' And it is fit to drive him from the world, as he is vanity and his days are vanity. And since he has lived some years and has been involved in his affairs and it has not helped - because he has neglected Torah, for what [reason] should his days be increased? There is parable [relevant to this] about a king that gave his servant one hundred silver coins and he threw them into the sea, and [then] returned and requested others from him. And is it not fit that he not give him more? So is it [with] one who does not involve himself with Torah.
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