Halakhah su Pirkei Avoth 2:18

However, in educational institutions, girls should be taught to pray the whole prayer service: Birkhot Ha-shaḥar, Birkhot Ha-Torah, the passage of the Tamid offering, Pesukei De-zimra, the Shema and its berakhot, and the Amida. Since these girls are single and in an organized framework, it is good that their prayers, too, possess an enhanced structure and that they become familiar with the entire prayer service. Still, after the girls have learned the order of the prayers and are accustomed to it, care should be taken to ensure that the essence of their prayers is kavana and the request for mercy. If the teachers see that lengthy prayers detract from kavana, it is proper to let the girls who wish to shorten their prayer to say what they are obligated to say without additions.¹Avot 2:13 states: “Do not make your prayer fixed, but [make it a plea for mercy and supplication before God.” Similar words are written in m. Berakhot 4:4. Women especially must be meticulous about this, as explained above (3:8-9). For me, the structured framework of prayer has become more important than kavana and sadly overshadowed it, and consistency has prevailed over supplication; yet, this is the customary practice, as it establishes and institutionalizes sanctity within communities. However, there is no reason to impose this upon women as well. Therefore, if extra prayers will detract from her kavana, it is a case of subtraction by addition. Everything we have written about prioritizing extra prayers applies to one who will not lose kavana by taking on additional prayers.
The prioritization is established in accordance with two principles. The first principle is the extent of women’s obligation, and the second is the individual significance of each part of prayer. Thus, a biblical commandment is of greater priority than a rabbinic requirement. Thus, most important is the recitation of Birkhot Ha-shaḥar (including Birkhot Ha-Torah) and the Amida, for they are obligatory. Although it is uncertain whether or not there is a full obligation to recite Birkhot Ha-Torah, it is clear that women customarily recite them every day, as explained in SA 47:14. Additionally, according to most poskim, they have a biblical basis. Moreover, they are brief and there is no burden in saying them. Therefore, they must be recited with Birkhot Ha-shaḥar. Concerning the first verses of Shema, although there is no obligation to recite them, SA 70:1 rules that it is proper to recite them (see below, 16:1). Since they have a biblical basis, their significance is well known, and they do not take a long time to say, they take priority over other prayers. Next in importance is the commemoration of the Exodus, for according to MA, women are obligated to remember the Exodus. Although most poskim disagree with MA, there is a great mitzva in doing so, for it is a biblical commandment, and it can be fulfilled with the recitation of just one verse at the end of Va-yomer (the third paragraph of Shema). If she wishes to enhance the mitzva, she can mention the Exodus from Egypt in the recitation of Emet Ve-yatziv, thereby also gaining credit for adjoining the berakha of redemption to the Amida, as explained below, 16:13. Next in virtue is Pesukei De-zimra, for there are poskim who maintain that women must recite them. Although it is evident that, according to most poskim, women are exempt from Pesukei De-zimra, their recitation is a rabbinic command, and the halakha follows the lenient opinion (below, 15:4). Still, all agree that their recitation is preparation for prayer, and therefore they precede other passages. One should recite the essential parts of Pesukei De-zimra, that is, the berakhot and the six Halleluyot.
Next in priority are the rest of the Shema and its berakhot. Although some poskim maintain that women must recite the Tamid passage, in practice it is clear that they are not obligated to do so, as explained below (15:2). Moreover, this is a matter of uncertainty concerning a rabbinic command, in which case the halakha follows the lenient opinion. Therefore, it is preferable that whoever has extra time recites Shema and its berakhot. Although it is clear that women are exempt from them, there is great virtue in the recitation of both Shema and its berakhot. Next in priority is the Tamid passage, a prayer which some poskim maintain that women should preferably recite. Next in importance is the recitation of verses of the incense that are connected to the Tamid passage, as explained below (15:1-2, n. 1).
Next in priority are the remaining passages and verses of Pesukei De-zimra, which are not the main part of Pesukei De-zimra (see below in 15:5 and Peninei Halakha: Prayer, 14:2 n. 3). There are women who wish to enhance the mitzva even more and say the whole prayer service in order, from the passage of Akedat Yitzḥak in the beginning of Korbanot until Aleinu, as brought by Kaf Ha-ḥayim 70:1.
Perhaps we can suggest that instead of the verses of Birkat Kohanim and the beraita recited after Birkhot Ha-Torah, women can recite a verse mentioning the Exodus and perhaps the Tamid passage as well, thereby fulfilling the obligation according to those poskim who maintain that women are required to recite them. After all, it is necessary to study Torah right after Birkhot Ha-Torah, but it is not necessary to recite specifically that beraita and those verses. Perhaps a verse that mentions the Exodus and the Tamid passage should be printed in siddurim instead.
Berur Halakha (Zilber) 1:70 and Ishei Yisrael 7:18 present a different order regarding three things. First, they state next in priority after Emet Ve-yatziv is are Barukh She-amar, Ashrei, and Yishtabaḥ and only then should Birkhot Ha-shaḥar and Birkhot Ha-Torah be recited. This is very difficult to explain, for according to practically all of the poskim the recitation of Birkhot Ha-shaḥar is obligatory (see above, ch. 6 n. 1). Likewise, regarding Birkhot Ha-Torah, women are so accustomed to saying it that it is considered an obligation (SA 47:14; see above, 7:3 n. 3). In contrast, women are exempt from the recitation of Pesukei De-zimra according to virtually all poskim, as explained below, 15:4 n. 2. Additionally, it is always proper to say Birkhot Ha-shaḥar, for in extenuating circumstances, a woman may fulfill her obligation to pray by reciting them, as explained above, 2:5. If they are not recited first, in extenuating circumstances one will not recite anything. The second change mentioned by Berur Halakha and Ishei Yisrael pertains to Pesukei De-zimra and is explained below, 15:7 n. 5. The third change is that they maintain that Pesukei De-zimra takes priority over the first verse of Shema. From my words above, it is clear why I do not concur.

(Bet) In [Parashat] Haazinu (Deut. 32:46-47) it states, “He said to them, ‘Take to heart all the words that I am testifying to you this day […] that they may keep and do all the words of this Torah. For this is not a trifling thing for you, but it is your life.’” And this is that they should not say that they are not able “to keep and do all of the words of this Torah” – in the way that it is stated in Job 10:7, “It is Your knowledge that I am not guilty”; and as it is stated in the first chapter of Bava Batra, “You have created the righteous, You have created the evil”; but their goodness is not in their hands, but rather only that which has been decreed from His heights of holiness, to provide goodness to the good one.¹⁰Bava Batra 16a. Hence it states, “For this is not a trifling thing for you,” – the understanding of [“not… for you”] is from yourselves, with the aspect of a cistern that is not from itself but is instead filled from others. Rather in this matter, you have the aspect of a well which emanates from itself when you keep the commandments of God. That is why it states, “but it is your life,” with the oppositional expression (“but”) – and its understanding is, but rather it is your life and it is in your hands, from yourselves. And so the essence of the creation was that you should ‘all be living today.’ And this is the intention of the statement of the [Sages], may their memory be blessed, “A boor (which can also be read as cistern) does not fear sin” (Avot 2:5). As the fear of Heaven is not decreed upon the drop [that will form the fetus],¹¹See Berakhot 33b. like other virtues that have the aspect of a cistern; as it has the aspect of a well [instead]. And this is why we say about the Torah and the service [to God], “As they are our lives”¹²From the blessing before the recitation of the Shema. – the understanding of which is that they are our actual lives. And this is also the intention of their statement, may their memory be blessed, “The wicked are called dead even during their lives” (Berakhot 18b). As it is for one man in a thousand that the whole world was created, as company for this [one man]. And everything was created for the righteous. As Rambam writes, “Were it not for the group of crazies that travel in wildernesses, etc. [the world would not be settled for the righteous].”¹³Introduction to the Commentary on the Mishnah. According to this, the evil person has no independent life – his life is only the life of the righteous one – and hence, he is called dead.

As a result of the emphasis on the collective and fixed aspects of prayer, the personal component, with its intense and fervent passion, is liable to be pushed aside. This is the meaning of R. Shimon’s warning: “Do not make your prayer fixed, but [make it] a plea for mercy and supplication before God”(Avot 2:13). Rabbi Eliezer similarly said: “If one renders his prayer fixed, his prayer is not supplication” (Berakhot 28b).

(Tsaddi) Our souls are tied, entwined and ‘bound – a woman to her sister’ – as there is no resurrection besides that which is through Torah. And if the masses of the people do not connect to the Torah scholars, ‘from where will their help come?’ And from what will they live [during the time of] the footsteps of the messiah? They said (Sotah 49), “Scholars have begun to become like scribes (teachers of children), etc. and uneducated people are increasingly diminished, and none ask, etc. And [there is none] upon whom to rely [besides] our Father in Heaven.” And one can understand that their intention was that the essence of creation is only for the Torah. And all of Israel is like one man with internal and external organs, but all of their life [force] comes from the heart. And when an organ comes loose from the body, it has no life [force] from the heart. And likewise the Torah scholars of the generation are the heart; and the sanctuary of life is with them. And when the uneducated are connected with the heart – meaning, to the Torah scholars, in that [the scholars] benefit them from their property – then the life of the heart and the limbs are one. [Then] each feels the feelings of his neighbor. But when they separate themselves from the Torah and from Torah scholars, they are only like limbs that have come loose, that do not feel the feelings of their neighbors. And it is a loss for the whole body when there is a limb that has come loose. And so is it with [the People] of Israel. And [so] this is [the understanding of the statement quoted above]: “Uneducated people are increasingly diminished, and none ask and seek” the sustenance of Torah scholars, who are able to meditate upon the Torah of the Lord. And therefore, “there is none upon whom to rely besides our Father in Heaven.” And a person should be very careful in the area of love and brotherhood, not to do anything bad to one’s neighbor. And the [Sages], may their memory be blessed, said (Avot 2:12), “Let the money of your friend be as beloved to you as your own” – all the more so, should he not steal from him.

(Hay) ”Before the soul descends, it is made to swear, ‘Be righteous and do not be evil. But even if the whole world tells you that you are righteous, you should be like an evildoer in your [own] eyes.’” And this is a statement of the Talmud in Niddah 30b in the chapter [entitled] HaMapelet. And this ostensibly contradicts that which they said in Avot 2:13, “Do not be evil in front of yourself (bifnei atsmecha, which can also be understood as, in the face of your essence).” And it appears to me [that this can be explained by noting what is written] in Ps. 62:10, “Men are mere vanity; mortals, deception; placed on a scale all together, they weigh less than vanity.” And [it is written] in the Yalkut (Yalkut Shimoni on Torah 645), “The deceptions and vanities that Israel does are worthwhile – as they are men, the sons of Avraham, who was the greatest man among the giants – to be raised upon the scales, in the month of Tishrei,⁸²The month in which the High Holidays fall and which is traditionally associated with yearly judgement. the sign of which is Scales (Libra) – to be raised together above the vanity.” And this requires elucidation, as there is nothing worse than the sin of deceptions and vanities. And it appears [that it can be explained according to that] which is [found] in the Midrash (Bereishit Rabbah 48: 10):
“Let a little water be taken” (Gen. 18:4) – Rabbi Eliezer said in the name of Rabbi Simai, “The Holy One, blessed be He, said to Avraham, ‘You said “Let a little water be taken” – by your life, I will repay your children’; this is that which is written (Num. 23:17), ‘Then Israel sang, “Spring up, O well; sing to it, etc.”’⁸³Traditionally understand as a reference to a well that accompanied the Jews throughout their sojourning in the wilderness. See Rashi ad loc. ‘You said “wash your feet” – by your life, I will repay your children in the wilderness, in their settlement (in Israel) and in the future to come.’ In the wilderness, from where [do we know it]? As it is stated (Ezek. 16:9), ‘I will wash you in water.’ In their settlement, from where [do we know it]? As it is stated (Isaiah 1:16), ‘Wash yourselves, purify yourselves.’ In the future to come, from where [do we know it]? As it is stated (Isaiah 4:4), ‘When the Lord washes the, etc.’”
And ostensibly these repayments are not equal to one another. As in the wilderness, it is well stated – “I will wash you”; and also in the future to come, “When the Lord washes, etc.” – and its understanding is that the Holy One, blessed be He, Himself, washes [them]. But this is not the case in the settlement, about which it is written, “Wash yourselves.” How is this a repayment of reward, if they are washing themselves – without ‘His bounties?’ And in my humble opinion, it appears that [it can be explained according to that] which is [found] in Midrash Shir HaShirim Rabbah 1:6:3:
[“Don’t stare at me because I am swarthy” (Song 1:6)] – Rabbi Yitschak said, “[There is] a story about a townsman who had a black maidservant who went down to fill water from the spring with her companion. She said to her companion, ‘Tomorrow my master will divorce his wife and take me for a wife.’ [The companion responded] to her, ‘Why?’ ‘Because he saw that her hands were charred.’ She said to her, ‘There is no [greater] fool in the world [than you]. Let your ears hear what your mouth is saying: If you say that he wants to divorce his wife who is so beloved to him because he saw that her hands were charred for a short time, it is all the more so with you – as you are totally charred, black from your mother’s innards.’ [‘As the sun has tanned me, etc.’ (Song 1:6) ] – To what are we (i.e. Israel) similar? To the son of a king who went out to the wilderness of a city and the sun beat down upon his head and his face darkened. But when he returned to the city and washed with a little water and went to the bathhouse, he regained his beauty. And behold he is as he was, etc. But you (the other nations) are tanned from the innards of your mothers, etc. [See there.]
And with this it is understood: In the merit of Avraham, his descendants were pure and clean like him. As the father gives over to the child his appearance, his beauty, etc.⁸⁴Mishnah, Eduyot 2:9. And even if their form was damaged afterwards through sins, behold this is like the tanning of the skin, which only covers the fine appearance for a short time. But after a little washing, it returns to its fineness – to its original essence (etsem). And this was the promise of the Holy One, blessed be He, to Avraham – “Wash yourselves,” the explanation of which is that they will be able to wash and remove the dung from upon them, like that townswoman who returns to her beauty. And it appears that this is the intention of the lamenter (Lam. 4:7-8), “Her elect were purer than snow […]; their etsem ruddier than corals. Now their faces are blacker than soot.” And [this is] meaning that their essence (etsem) was beautiful and pleasant – their ‘stump is a holy seed.’ And this is [the meaning of] “their etsem ruddier than corals.” However “Now their faces are blacker than soot” – meaning their external appearance.

A person blesses these three blessings each day: the first is who has not made me a gentile, since "All nations are as naught in His sight; He accounts them as less than nothing" (Isaiah 40:17). The second is who has not made me a [Canaanite] slave since the slave is not commanded in positive commandments which are caused by time, and further, that they have no merit of ancestry, since their ancestors did not stand at Mount Sinai. And further, that we do not believe them, since "the more slaves, the more theft" (Pirkei Avot 2:7). And further, that it is forbidden for a slave to marry a Jewish woman, and that a slave is close to a gentile. The Rama"h questions if a convert blesses "who has not made me a gentile" and if a captive blesses "who has not made me a slave", and replies that so we have seen, the blessing applies specifically to the beginning of the creation of man, and as such a convert does not bless "who has not made me a gentile" except when they were entirely born and bred (pregnancy and birth) in holiness [Judaism]. But the captive blesses "who has not made me a slave", since this blessing was not established for slavery itself but rather since the slave is not obligated in commandments like a Jew, and is not fitting to enter the community [marry into it], and is unsuitable for many things. And the third blessing is who has not made me a woman, since she is not commanded in positive commandments that are caused by time as we have explaned in the introduction to this book. The man is similar to a labourer who enters a field and plants with permission, and the woman is similar to one who enters a field without permission. And further, that the fear of her husband is upon her and she is unable to perform even that which she is commanded in. And women are accustomed to bless instead of "who has not made me a woman", "who has made me according to His will", like one who justifies the Judgement regarding the evil that has come upon them.

At all times you should love your Creator with all your heart and all your soul and take counsel with your heart and a lesson from man who is but worms; if a person gives you ten gold pieces or more, how deeply engraved would his love be in your heart. And if he provides your support and the support of your children and of your household you would certainly think, “This man which I have never seen and who has extended to me such kindness I would not be able to repay for all the goodness he has shown me should I live a thousand years. I would love him with all my heart and with all my soul; he could not command me to do anything that I would not do for him, because both my wealth and my being are his.” As with the love of man so with the love of the Holy One, blessed be He, raised and exalted be His fame. It is He who gives sustenance to all, how much better that we should cleave to the love of the Creator, fear Him, nor transgress His commands whether great or small. For we do not know the reward of each commandment,¹Aboth 2:1. and the punishment for transgressions though they appear light in our eyes, as it is written, “When the iniquity of my supplanters compasseth me about” (Ps. 49:6). The transgressions to which a man becomes habituated in this world will encompass him on the Day of Judgement.²Abodah Zarah 18a. If he is deserving his good deeds will bear witness for him.³Ibid., 2a. True and firm it is that we are not to transgress the commandments of our Creator even one of the small ones for a house full of gold and silver. If an individual says, “I will transgress a commandment and with the gold and silver they give me I will fulfill the difficult commandments. With this I will support the poor, invite wayfarers, I will do very many favors.” These are all futile thoughts, for perhaps soon after the transgression he will die and not succeed to the gift. Moreover, if he should not die the money would soon be dissipated so that he dies in his sin. Come and see how much you should love your Creator who does wonderful kindnesses with you, He creates you from a decayed drop, He gives you a soul, draws you forth from the belly, then gives you a mouth with which to speak, a heart to understand, ears to hear the pure words of His mouth, which are refined as silver and pure gold. It is He who leads you on the face of earth, who gives sustenance to all, who causes death and gives life to all. In His hand are the souls of all the living. It is He who distributes your share of bread. What is there to say? for the mouth is unable to speak, the ear unable to hear, for to Him all praise is as silence, there is no end to the length of His days, His years will have no end, He is the King of kings, the Holy One, blessed be His name and His fame. It is He who has created the heavens and earth, sea, and all that is therein. He is the provider of all, for His eyes are open upon all men’s paths recompensing each according to his ways and the fruit of his deeds, whether good or bad. Behold it is He who sets forth before men two paths, the path of life and the path of death and says to you, “Choose life” (Deut. 30:19). In spite of all this, we who are filled with worms do not think and do not set our hearts but to fill our appetites freely. We do not think that man’s days are numbered,⁴Job 7:1. today he is here, tomorrow in the grave,⁵Berakoth 28b. that suddenly he dies. For no man rules over his spirit⁶This refers to the breath of life, actual breathing. retaining it (forever). Therefore it is good for man to remove himself from all appetites and direct his heart to love and fear the Lord with all his heart at all times and to revile the life of vanity. For we will not be able to humble ourselves and subdue our passion which thrusts us from the land of the living, except through subduing our heart and returning to our Maker in complete repentance, to serve Him and to do His will with a whole heart. Our sages have said, “Bread and salt shalt thou eat and water in measurement shall you drink ⁷Aboth 6:4. and beware of gazing at women which drives a person from the world.⁸Ibid., 4:28. Love humans⁹Ibid., 1:12. and judge all people in the scale of merit.”¹⁰Ibid., 1:6. And this is what the Torah has said, “ But in righteousness shalt thou judge thy neighbor” (Lev. 19:15). Be humble before all, busy yourself with Torah, which is whole, pure and upright and do not praise yourself for it, because for this were you created.¹¹Ibid., 2:9.

And this commandment is only practiced in the Land [of Israel], since we only judge capital cases in the Land. And whoever has [it] in his hand to make a judgment and does not do so, has negated this positive commandment. And his punishment is great - 'as were it no for the fear of [judgment], man would swallow his fellow alive.' And Ramban, may his memory be blessed (on Sefer HaMitzvot LaRambam, Shorashim 14) does not count this commandment in his calculation. And so [too] does he not count any of the four death penalties of the court - which are stoning, burning, killing (decapitation) and strangulation - that Rambam, may his memory be blessed, counted as four commandments. And [Ramban] said that through the verse of "and you shall destroy the evil from within you" (Deuteronomy 17:7), the Torah commanded more generally that we destroy those that do evil from among us; and within it are included all of the laws. And when Scripture specifies the laws according to their punishments afterwards, it is not considered a [separate] commandment, as it is only an elucidation of the topic. And 'the sage will choose for himself that which is straight in his eyes.'

The Arrangement of Buying and Selling (ie. How One Should Conduct Themselves in Business). Containing 1 Se'if:
Afterwards he should go to his work because any Torah that does not have work with it will end up becoming null and will cause sin because the poverty will remove from him knowledge of his Creator. Nevertheless, he should not make his work primary, but rather temporary, and his Torah permanent; and [through this] both will be sustained. He should do business honestly and be careful not to mention the name of Heaven in vain, because in every place where the mention of God's name [in vain] is found, death is found. And he should be careful not to take an oath, even in truth, because 1,000 cities belonged to King Yannai and all of them were destroyed because they took oaths, even though they kept them. And he should be careful from partnering with the gentiles, for perhaps [the gentile] will be obligated to take an oath and [the Jew] will violate [the transgression of] "[The names of other gods] should not be heard on your lips." Rem"a: And some are lenient with partnering with gentiles these days because the gentiles nowadays do not take an oath by idols. And even though they mention their foreign god, nevertheless their intention is to the Creator of heaven and earth, except that they associate the name of Heaven with other forces. And we do not find that there is in this [a violation by the Jew of] "Before a blind person you shall not place a stumbling block," because the gentiles are not warned regarding partnership [of God with other forces]. (Ra"n - the end of the first chapter of Avodah Zarah; Rabbeinu Yerucham - netiv 17, chelek 5; Tosafot - beginning of the first chapter of Bechorot). And to do business with them without partnering, all agree is permitted, except on the day of their festivals. (Hagahot Maimoni - first chapter of the Laws of Idol Worship). And see Yoreh Deah on the Laws of Idol Worship chapter 147.)

And do not wonder to say, "And how is it in the hand of a man to prevent his heart from desiring the storehouse of every delightful vessel that he sees in the hand of his fellow, whereas he is totally empty of them; and how does the Torah bring a prevention about that which is impossible for a man to uphold?" As the thing is not like this, and only silly evildoers and those that sin with their souls say it. As truly, it is in the hand of a man to prevent himself and his thoughts and his desires from anything that he wants. And [it is] within his control and his cognizance to distance and to bring close his want for all things according to his will. And his heart is given into his hand; to anything that he wants can he incline it. And God - in front of Whom are all hidden things - 'searches all the rooms of the belly, sees the kidney and the heart.' There is not one from all of the thoughts of man - little or big, good or bad - that is hidden from Him; and it is not covered from His eyes. [Hence] He will bring vengeance upon those that transgress His will in their hearts, and 'safeguards kindness for the thousands [of generations] for those that love Him,' who dedicate their thoughts to His service. As there is nothing as good for a man as good and pure thought, as it is the beginning of all actions, and their end. And this is apparently the matter of the 'good heart,' that the Sages praised in Tractate Avot 2:9. And the proof that these two negative commandments are different in their content and considered two [distinct commandments] is that which they said in Mekhilta DeRabbi Shimon bar Yochai 20:14, "'You shall not covet your neighbor's house' (Exodus 20:14), and later it states, 'and you shall not desire,' to make liable for the desire on its own and for the coveting on its own." And there, it [also] says, "From where [do I know] that if he desires, his end will be to covet? [Hence,] we learn to say 'you shall not desire' 'and you shall not covet.' From where [do I know] that if a man coveted, his end will be to steal? [Hence,] we learn to say 'They covet fields, and steal' (Michah 2:2)."

And so [too,] that which they said (Bava Batra 21b) that the community in each and every place is obligated to set up teachers of infants, that a city that does not have infants of the house of their teacher will be destroyed and that [up to] twenty-five infants are set up with one teacher. And [also] that which they said (Avot 2:4) that a person not say, "When I will be available I will study [Torah]," lest he never become available - as a person does not know what a day will bring. As one's involvement in the world renews itself each day and pushes a man from one thing to another and from one bother to another; and [so] it will come out that all of his days will pass in bewilderment if he does not make himself available regardless and push himself to involvement [with] Torah [study]. But anyone who does this and desires blessing will be helped from the Heavens and the bewildering bothers of the world will be lightened from upon him, and the yoke of [other] creatures will be removed from upon him. And [so] he will dwell happily in this world all of his days, and it will be good for him in the world to come. And happy is the one who speaks to a listening year. [These] and the rest of its details are elucidated in Kiddushin in the first chapter and in dispersed places in the Talmud (see Tur, Yoreh Deah 246).

And this commandment is practiced regarding the joy - but not regarding the sacrifice - in every place and at all times by males and females. And one who transgresses it and does not rejoice himself, the members of his household and the poor according to his ability, for the sake of the commandment of the festival, has nullified this positive commandment. And in the way that we mentioned did they, may their memory be blessed, say (Avot 2:17), "All of your actions should be for the sake of Heaven."