Commento su Pirkei Avoth 4:13
רַבִּי יְהוּדָה אוֹמֵר, הֱוֵי זָהִיר בַּתַּלְמוּד, שֶׁשִּׁגְגַת תַּלְמוּד עוֹלָה זָדוֹן. רַבִּי שִׁמְעוֹן אוֹמֵר, שְׁלשָׁה כְתָרִים הֵם, כֶּתֶר תּוֹרָה וְכֶתֶר כְּהֻנָּה וְכֶתֶר מַלְכוּת, וְכֶתֶר שֵׁם טוֹב עוֹלֶה עַל גַּבֵּיהֶן:
R. Yehudah ha detto: Siate cauti nell'apprendimento, [che il vostro apprendimento sia esatto e in accordo con l'halachah.] Per un errore nell'apprendimento è considerato deliberato. [Se sbagli nel governare perché non eri preciso nel tuo apprendimento e vieni a permettere ciò che è proibito, il Santo Benedetto sia te lo spiega come se avessi agito deliberatamente.] R. Shimon dice: Ci sono tre corone , [che la Torah ha richiesto di onorare]: la corona della Torah [(Levitico 19:32): "E onorerai la faccia dell'anziano" ("zaken", uno studioso della Torah, "un acronimo di" zeh kanah chochmah "— "questo ha acquisito saggezza")], la corona del sacerdozio [(Levitico 21: 8): "E lo renderai santo (il Cohain)" — santo sarà per te] e la corona del regno [(Deuteronomio 17:15): "Poni su te stesso un re" — che il suo timore reverenziale su di te. "] E la corona di un buon nome [vale a dire, uno che possiede buone azioni e, grazie a loro, una buona reputazione, che non troviamo nella Torah (che è necessario onorare lui)] trascende tutto. [Poiché tutti e tre richiedono un buon nome. Perché se è uno studioso della Torah, ma di cattiva reputazione, è permesso vergognarlo; e se è un sommo sacerdote, si afferma (Yoma 71b ): "Lascia che i figli delle nazioni (cioè i convertiti) vadano in pace, che seguono la pratica di Aaronne (che perseguono la pace), ma lascia che i figli di Aaronne non vadano in pace, che non seguono la pratica di Aaronne" ; e se è un re, è scritto (Esodo 22:27): "E un principe nel tuo popolo non devi maledire" — quando compie le azioni del tuo popolo.]
Tosafot Yom Tov on Pirkei Avot
BE CAREFUL IN YOUR STUDIES. Midrash Shmuel writes in the name of Ritva that some versions have “be careful with your student,” meaning that one should take care to teach the student well, because otherwise the student’s mistaken ruling will be considered intentional on the part of the one who taught him.
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Rabbeinu Yonah on Pirkei Avot
Rabbi Yehuda says: Be careful in study, for an error in study is considered an intentional transgression: As he should review the things until he can not forget anything, [and ] to the point that he reaches the depths of the matters - since the nature of a man is short in understanding wisdom and [since] forgetfulness is common among people. He should also not rely upon his first reasoning, as we wrote at the beginning of the book. As with all this he is committing an intentional transgression - since in anything that is a matter of the Torah and of the commandment wherein error is common and he [still] does not pay attention [to it] and errs, he is not accidental, but rather he is called a transgressor (poshea). As he should have thought that every man errs and have been careful not to sin, but he was not careful. And [there] are four [relevant categories]: the transgressor, the one close to [being] an intentional transgressor, the accidental sinner and the one close to [being] under duress (out of his control).
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Rambam on Pirkei Avot
These three good ranks were given to this nation at the beginning of the giving of the Torah. And they are priesthood, monarchy and Torah. Aharon merited [to take] priesthood, David merited [to take] monarchy, but the crown of Torah remains for anyone who wants to be crowned with it. And the rabbis, may their memory be blessed, said (Yoma 72b), "And lest you will say that this crown is less than the other two, it is not like that. Rather it is greater than both of them. And the two are in it, as it is stated (Proverbs 8:15), 'Through me kings reign and rulers decree just laws' and it states (Proverbs 8:16), 'Through me ministers administer, etc.'" But the crown of a good name comes from Torah [as well], meaning to say its knowledge and its practice - as through them does a truly good name come.
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Ikar Tosafot Yom Tov on Pirkei Avot
("In study": There are some that have the textual variant, "with his student, for an error of the student, etc.") We have the textual variant, "with his student," and the intention is that he should be careful to teach his student properly, for an error of the student in a legal decision is considered an intentional transgression for the teacher that teaches him - Ritva.
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Bartenura on Pirkei Avot
"Be careful in study": such that your study should be exact and according to the law.
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English Explanation of Pirkei Avot
Introduction
Rabbi Judah, the author of the first saying in this mishnah, was the son of Rabbi Ilai, and was a student of Rabbi Akiva and of Rabbi Tarphon. Rabbi Judah is the most prevalent sage in the entire Mishnah. When he disputes with Rabbi Meir or Rabbi Shimon (two sages with whom he often disputes) the halakhah is always according to his view.
Rabbi Shimon is Rabbi Shimon bar Yochai, the famous sage who according to legend wrote the Zohar. He is also a student of Rabbi Akiva’s.
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Derekh Chayim
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Tosafot Yom Tov on Pirkei Avot
[*THE CROWN OF A GOOD NAME ETC. Rav is quoting the Talmud in Yoma, towards the top of 71b: The Rabbis taught: once, the high priest left the Temple with the people in tow. Once they saw Shemaya and Avtalion they left him and followed Shemaya and Avtalion. When Shemaya and Avtalion turned to the high priest to take their leave of him, he said: Go in peace, sons of the nations! This is an insult, for they were descendants of Sennacherib, as Rav writes on 1:10. They said to him: the sons of the nations who act like Aaron will go in peace, but the son of Aaron who does not act like Aaron will not go in peace. Rashi explains ad loc.: you have insulted us, and a baraita (Bava Metzia 58b) says that “Do not pain one another” (Leviticus 25:17) refers to paining one with words; people should not say to a descendant of proselytes “Remember what your ancestors did?” as the mishna says in Bava Metzia 4:10.]
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Rabbeinu Yonah on Pirkei Avot
Rabbi Shimon says: There are three crowns: the crown of Torah, the crown of priesthood and the crown of monarchy: The crown of priesthood was given to the House of Aharon, as it is stated (Numbers 25:13), "It shall be for him and his descendants after him a pact of priesthood for all time." And the crown of monarchy was given to the House of David, as it is stated (Psalms 89:37), "His seed shall be forever; his throne, as the sun before Me." But the crown of Torah rests [available] for all those that come to the world - one who wants to merit it, let him come and merit. And this crown is greater than the [other] two crowns, as the rabbis, may their memory be blessed, said (Yalkut Shimoni on Torah 368), "There are three [decorative] rims: the rim of the table, the rim of the inner altar and the rim of the cover on top of the ark in which rests the Torah, engraved upon the tablets. And the cover and its rim rests inside the dividing curtain, [whereas] the other two rest outside the dividing curtain. Behold for you that the Torah is more glorious than the table that corresponds to the table of the kings; and likewise [than] the altar that is the crown of priesthood, since they burn incense upon it every day." And there is another proof. That is that there are houses for monarchy and priesthood: a house for monarchy, as it is stated (Jeremiah 21:12), "House of David, thus said the Lord, 'Decide justice in the morning'"; a house for priesthood, as it is stated (Psalms 135:19-20), "House of Aharon... House of Levi." But for fear of God, which is the crown of Torah, there is no special house, as it is stated (Psalms 135:20), "those who fear the Lord, bless the Lord" - "in every place where I cause My name to be mentioned I will come to you and bless you" (Exodus 20:21).
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Bartenura on Pirkei Avot
"for an error in study is considered an intentional transgression": If you err in a legal decision from your not being exact in your study, and you come to permit the forbidden; the Holy One, blessed be He, considers it for you as if you had done it intentionally.
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English Explanation of Pirkei Avot
Rabbi Judah said: be careful in study, for an error in study counts as deliberate sin. The study of Torah, of which Rabbi Judah speaks, is one in which the one studying compares different traditions and strives to learn the matter deeply, its reasons and its details, all in order to know what the correct halakhah should be. One who errs in this type of learning, and therefore makes an incorrect halakhic ruling, is considered as if he did so intentionally, and therefore has intentionally caused someone else to sin. A rabbi must be very careful in his rulings, and carelessness is considered to be as sinful as intentionally making a mistake. Note that in this mishnah we can detect the tension between tradition and innovation. The “study of Torah” referred to does not mean the mere recitation of the learning one has received. The “study of Torah” means delving into Torah to come up with rulings that have not been made before. One who passes down his tradition word for word as it was received does not have to worry as much, because he is not adding anything of his own. However, one who adds his own reasoning, must be extremely cautious, and if he carelessly makes an error, it is counted against him as if he did so intentionally. While innovation, according to Rabbi Judah, is important and possible, it requires more caution than mere transmission.
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Rabbeinu Yonah on Pirkei Avot
but the crown of a good name outweighs (rises above) them all: He wants to say that for all of the crowns, they need the crown of a good name. And behold, that is dependent upon the crown of Torah. For with what is there a good name to a man if not because he is occupied in Torah [study] and fulfills the commandments? And about this is it stated (Ecclesiastes 7:1), "A good name is better than good oil." He meant to say [here] that if he puts down afarsimon oil in his house, it has a good smell (for him) and for the people of his house and for his close neighbors. But if they distance themselves from it a little, they do not smell it. But [with] one who is crowned by a good name - even if he stands in this corner, his reputation goes from one end of the world to the other. "And the day of death than the day of his birth." [Here] he wanted to say (as from) [as] the good name has more significance than the good oil, so [too] is the day of death more significant than the day of his birth for someone who departs with a good name. And if people are happy about the birth and sad on the day of death, it is because they do not have understanding. There is a parable [relevant to this] about a city with a ship leaving the sea for dry land and a ship entering the sea from dry land: For the one entering [the sea] they make music and parties, but for the one leaving [it], they don't do anything at all. And are the people of this city not fools? As at the time that it is entering the danger of the sea, they should have been afraid for it and not rejoice; and when it left and was saved from the great danger, it would have been fitting to make music and to rejoice. So [too] when a person is born is it fitting to be afraid for him, [as to] whether he will go on the good path or whether he will not. But when he leaves with a good name from the world, [it is fitting that] his 'neighbors and friends will rejoice' for him. But they do the opposite.
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Bartenura on Pirkei Avot
"There are three crowns:" that are written in the Torah, that the Torah obligates to treat with honor.
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English Explanation of Pirkei Avot
Rabbi Shimon said: There are three crowns: the crown of torah, the crown of priesthood, and the crown of royalty, but the crown of a good name supersedes them all. There are three crowns that the Torah teaches us to respect: 1) one who has learned Torah; 2) the priest; 3) the King. These are representative of the three types of leadership in Israel, the sage/prophet, the priest who is connected to the Temple and the king who governs the people. However, Rabbi Shimon says there is a crown greater than all three, and that is the crown of a good name. This can be proven by the fact that if any of these three, the sage, the priest or the king behaves badly by sinning and thereby gains an ill reputation, we are no longer obligated to respect that person. This is a statement of the responsibility of leaders. A leadership position in society does not automatically entitle one to respect, without any connection to actions. A leader who wishes to be respected must earn that respect by his deeds. An interesting commentary on the three crowns is that they are representative of three types of qualities that leaders often have: the king is wealthy, the priest is from an aristocratic family, and the sage is intelligent. In all of these cases the crown is meaningless, without the crown of a good name.
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Rabbeinu Yonah on Pirkei Avot
Rabbi Meir said: Make His will like your will, etc.: We have [already] explained it in the second chapter, with the help of Heaven.
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Bartenura on Pirkei Avot
"the crown of Torah": About it is written (Leviticus 19:32), "and you shall respect the face of the elder (zaken)" - the one who has acquired wisdom (the first letters of these words, zeh [she]kanah chochmah, spell out zaken).
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Bartenura on Pirkei Avot
"the crown of priesthood": About it is written (Leviticus 21:8), "And you shall sanctify him" - he shall be holy to you.
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Bartenura on Pirkei Avot
"and the crown of the monarchy": About it is written (Deuteronomy 17:15), "Surely place upon yourself a king" - that his fear should be upon you.
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Bartenura on Pirkei Avot
"but the crown of a good name": Whoever has in his hand good deeds and a good reputation because of his deeds - we have not found a crown for him in the Torah such that one is obligated to honor [its bearer]. But it rides on top of them all, as all three of the crowns require it. Since if he is a Torah scholar and his reputation is hateful, it is permissible to disgrace him. And if he is the high priest, we say in Yoma 71b, "Let the children of the nations come in peace who are doing the deeds of Aharon and let not the sons of Aharon come in peace who are not doing the acts of Aharon. And if he is a king, it is written (Exodus 22:27), "and a prince among your people you shall not curse" - when he does the actions of your people.
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