Komentarz do Pirke Awot 2:2

THE SON OF RABBI YEHUDA HANASSI. This is the tanna called simply “Rabbi” at the beginning of this chapter.

Rabban Gamliel the son of Rabbi Yehudah HaNasi said: Excellent is the study of the Torah together with a worldly occupation (derekh erets, literally, the way of the world), etc.: He means to say derekh erets [as in] work. As sometimes, the expression, "derekh erets" is like its simple meaning and sometimes it is said for work - it is all dependent on the [context].

By derekh erets (the way of the world), he meant involvement in a livelihood. And his saying, "and leads to sin" is as I explained it in another place [about] their saying (Kiddushin 29a), "In the end he will steal from the creatures." And about his saying, "And as for you, I credit you with a great reward, as if you [yourselves] had done it [on your own]," it is the word of God to those who work for the community. As sometimes they are prevented from doing a commandment while they are occupied with the needs of the community. And he said that God, may He be blessed, counts the reward upon them as if they had done that commandment even though they did not do it, since they were involved with the needs of the community for the [sake of the] name of Heaven.

"The study of the Torah": In Derekh Chaim, he explained that it is because a worldly occupation is earlier in time than Torah study - it is for that reason that Torah study is made secondary to a worldly occupation by the word "with." And see Tosafot Yom Tov.

"Worldly occupation (derekh erets, literally the way of the world)": A craft or business.

Rabban Gamaliel the son of Rabbi Judah Hanasi said: excellent is the study of the torah when combined with a worldly occupation, for toil in them both keeps sin out of one’s mind;
But [study of the] Torah which is not combined with a worldly occupation, in the end comes to be neglected and becomes the cause of sin.
And all who labor with the community, should labor with them for the sake Heaven, for the merit of their forefathers sustains them (the, and their (the forefather’ righteousness endures for ever; And as for you, [God in such case says] I credit you with a rich reward, as if you [yourselves] had [actually] accomplished [it all].
Rabban Gamaliel the son of Rabbi Judah Hanasi, is chronologically the last patriarch mentioned in Mishnah Avoth. Although he lived after what is normally termed the “tannaitic period” some of his statements were nevertheless included in the Mishnah. Note how this tanna’s name is slightly different. Instead of calling him “Rabban Gamaliel ben Judah” as is typical, he is called Rabban Gamaliel the son of Rabbi Judah Hanasi. This probably alludes to the high status of his father.
The first part of Rabban Gamaliel’s statement is connected to the last part of Rabbi Judah Hanasi’s statement from the previous mishnah: how does one avoid sin? Rabban Gamaliel teaches that the study of Torah is not sufficient to avoid sin, rather one should have a worldly profession as well. Together the two will keep a person busy enough that he will not have the energy to sin. This statement might also mean that because of his Torah study he will know what he is supposed to do, and because he works for his living, he will not have to steal or engage in fraudulent practices to earn money.
A person who only studies and does not work, will in the end not even be able to reap the rewards of his study. A person must somehow earn his daily bread. Furthermore, such a lifestyle will ultimately lead to sin.
The third statement probably also connects to the previous two. People who work with the community should do so for the right reasons, “for the sake of Heaven” and not for their own personal glory or profit. This also seems to be a warning against those teachers who might combine their Torah learning with their professional work. If they do so they must be careful that all of their actions are for the right reasons: to guide people in the right direction, and to bring Torah more deeply into more people’s lives, and not so they can have the benefits of being called “rabbi” or the profit of a nice salary.
Rabban Gamaliel points out that one who succeeds in working with the community should not chalk this solely up to his/her personal talents. The Jewish community has merits by the very fact of their being the children of Abraham, Isaac and Jacob, whose righteousness is bequeathed to all of the people of Israel. Nevertheless, although the success of the community is not truly based on the efforts of the community’s leaders, God says to the leaders that for their efforts they receive reward as if the community’s successes were their personal successes. In other words in a leader’s own mind he must be careful not to give himself the credit. However, God does count the tremendous sacrifices that community leaders give, and treats them as if they themselves had performed the good deeds of the community. Furthermore, even if a leader’s efforts do not result in an improvement of the community, they will receive a reward as if they had.

THE STUDY OF TORAH WITH A TRADE [Heb. talmud torah `im derech eretz]. Maharal explains in Derech Chaim that the mishna uses the language talmud torah `im derech eretz, implying that trade comes first, because the learning of a trade usually chronologically precedes the study of Torah.⁶⁴And not because it is primary in importance, as it’s placement before the word `im would seem to imply. I found that Rash, in his commentary to the mishna in Taharot 4:7, compares this usage to re’eh chaim `im isha, “enjoy life with the wife that you love” (Ecclesiastes 9:9), in which “life” is certainly primary in importance—accordingly, “the study of Torah” in our phrase would be primary.

for the exertion [expended] in both of them causes sin (aavon) to be forgotten: [This is] meaning to say that it removes the evil impulse, as it is stated (Psalms 51:7), "Indeed I was born with iniquity (aavon); with sin my mother conceived me." As by that which he exerts himself with Torah [study] and work, the evil impulse does not rule over him - since the whole time that he is not rich and fat, it is not pleasant for him to do sins. Hence one should be involved in Torah - which saps the strength of a man - and also in his work for the sake of his livelihood. And he should never be idle, lest he indulge 'and his heart becomes haughty, to forget the Lord,' as the matter that is stated (Deuteronomy 32:15), "And Yeshurun will grow fat and kick."

[Rabbi Bartenura] means to say, do not concern yourselves that the community not be able to carry this heavy burden, etc., and even if it is much money. And so long as this matter that they are forcing them, etc. is for the sake of Heaven and not for any other interest in the world. And see Tosafot Yom Tov.

"For the exertion [expended] in both of them causes sin to be forgotten": As Torah [study] dulls the strength of a man and work pulls apart and breaks the body, and as a result of this the evil impulse is rendered idle for him.

AND ALL THOSE WHO DEAL WITH THE PEOPLE. According to Rav’s second explanation, in which “dealing with the people” means forcing them to perform some commandment, such as giving charity or redeeming captives, and that this should be done for the sake of heaven, the mishna reads as follows. “All those that deal with the people” should not worry that perhaps the people will be unable to shoulder this heavy burden, for “the merit of their ancestors aids them,” and this is on condition that they are only forcing the people to perform this commandment “for the sake of heaven,” and not for any other reason or personal benefit whatsoever.
Alternatively, the phrase “for the merit of their ancestors aids them” can be read as explaining “and you, I consider you,” and the mishna reads as follows. Work with the people for the sake of heaven when you force them to give charity or redeem captives. “And as for you, I will consider you, etc.” now means to say: just as in the case of the people, who only give to charity because the merit of their ancestors aids them, the mishna still says that their righteousness in that they gave will stand them in good stead forever, so, too, in your case. Even though you yourselves did not give the money and merely forced the people to do so, I will consider it as if you had done it, just as the people are considered righteous despite the fact that it is the merit of their ancestors that aids them.
According to this explanation, in which “the merit of their ancestors aids them” is referring to the people, and not their leaders, we can well understand the mishna’s switch to the second person, “and you…”, from the third person “all those…” with which it started, and which would also have been more concise, in that it could have left out the words “and you.” For had the mishna continued in the third person, the antecedent of the phrase “and I consider them” would have been understood to be “the people,” just as they are the antecedent of “their” and “them” in “the merit of their ancestors aids them.”
According to Rav’s other explanation, in which “the merit of their ancestords aids them” refers to the leaders, we can explain the switch to the second person as Maharal does in Derech Chaim: had the mishna stayed in the third person, the phrase “I consider them” would have been understood as referring to the ancestors just mentioned.⁶⁵I.e., the souls of the departed ancestors are rewarded for the commandments their children do.

And all [study of the] Torah in the absence of a worldly occupation comes to nothing in the end: Like the matter that they said in our treatise (Avot 3 17), "If there is no flour, there is no Torah." The matter is like its simple understanding - when he neglects work, it brings him to poverty and it drags along several sins and its evil is great. As on account of it, he will 'love gifts and not live,' and flatter people even if they are evildoers, in order that they give to him. Also when the money from the gifts runs out, he will become a thief or a kidnapper (or gambler) and will bring 'home loot taken from the poor' so that he not die of hunger. And when a person reaches these traits, his spirit knows no restraint and he will not rest and not be still until he transgresses all of the commandments that are stated in the Torah, since 'one sin brings along [another] sin.' And about this, the sages said in Tractate Chullin 44b (see also Berakhot 8a), "Anyone who benefits from his toil, the verse states about him (Psalms 128:2), 'If you eat the toil of your hands you shall be happy and it will be good for you' - happy in this world, and good for you in the world (to come)." Therefore it is necessary for a sage to know a craft, as it is stated (Ecclesiastes 7:11), "Good is wisdom with an inheritance."

"I": This [type of expression] is found in the language of the sages, as in "And I and Akiva ben Yosef are guarantors in the matter." And see Tosafot Yom Tov.

"And all [study of the] Torah in the absence of a worldly occupation": And if one might ask, let him work in Torah [study] and its exertion will cause sin to be forgotten, therefore it is required to say, "all [study of the] Torah in the absence of a worldly occupation comes to nothing in the end." As it is impossible for him without food, and [so] he will rob the creatures and forget his study.

I CONSIDER YOU. We find that the Sages use the first person even when speaking in the name of G-d, as in “and Akiva son of Yosef and I are guarantors in this.”⁶⁶The full passage, quoted by Ibn Ezra in his commentary to Exodus 33:21, says, in the name of R. Yishma`el, that whoever knows the dimensions of the Creator is assured a place in the world to come, “and I and Akiva ben Yosef are guarantors in this.” The author assumes that the true guarantor is G-d, but R. Yishmael says “I” because he is the one relating this point, just as in our mishna.
Midrash Shmuel writes that the word “I” actually refers back to G-d, to whom the word “heaven” in the earlier phrase “for the sake of heaven” refers, but this is forced.

And all who work for the community, let them work for the [sake of the] name of Heaven: Not to be honored and not to derive benefit from them and not to lord over them, but rather to lead them in the straight path, and everything should be for the name of Heaven.

"great reward": Since you are involved with the needs of the community, which are many. And since they are many, you have much reward, as if you had [taken care] of many - Derekh Chaim.

"let them work for the [sake of the] name of Heaven": and not in order to take a crown [for themselves], to say, "I did such and such for the community."

MUCH REWARD. Maharal in Derech Chaim: in other versions⁶⁷Maharal there had earlier quoted a different version of the text, so he proceeds to say that “other versions”, i.e. our version, have “much reward”. the text reads “much reward.” The idea is that much reward awaits you because you attend to the needs of the people, who are many, and since they are many, there is much reward for you as if you had done much.

for the merit of their ancestors sustains them, And their righteousness (tsidkatam) will endure forever: As even though you are involved with them, their needs are accomplished by them; it is not you that caused them, but rather [it is] the merit of the ancestors of the community that "sustains them, And their righteousness will endure forever" - for a thousand generations.

"for the merit of their ancestors sustains them": For the merit and righteousness (tsidkatan) of the ancestors of the community - which stands forever - sustains those that work with them, to bring their righteousness to the fore. And it is not from the angle of the efforts of those that work [for the community].

And as for you [who work for the community], [God says:] I credit you with a great reward, as if you [yourselves] had done it [on your own]: Even though the merit of their ancestors sustained them and their needs were accomplished by the merit of their ancestors, and not by you - you the ones working - I credit you as if all their needs were accomplished by you and in your merit. So did the early scholars (rishonim) explain. But there is another explanation that can be given: "And all who work for the community, let them work for the [sake of the] name of Heaven" - and do not say, "Why is this distress to me, to work for the needs of community?" And [he will think that] even if he does charity, the giving of the reward will only be to [the community] - as it is their money. Since you should not think this thing - as you will benefit yourself for your sake doubly, since "that the merit of their ancestors sustains them," and you will be more successful in their deeds than you would be able to be successful in your [own] deeds. And I will credit you with the reward, as if you had done everything from your [money] and as if you gave that which was given through you from your [own] pocket. And behold, you are gaining with your toil from their deeds more than you would if you were toiling for yourself, since their deeds are more numerous than your deeds. And 'all that you do, the Lord will make successful in your hand,' since "the merit of their ancestors sustains them." Hence one who works for the community will benefit himself very much - but only if he directs his heart to Heaven.

"And as for you [who work for the community], [God says:] I credit you with a reward": Even though the thing does not come to a good end from the angle of your deeds but rather because of the merit of the ancestors of the community, "I credit you with a reward" as if you had accomplished this salvation in Israel, as a result of your doing it for the sake of Heaven. A different explanation: All who are involved with the community to force and coerce the community for the matter of a commandment - for charity or the ransom of captives - let them do it for the sake of Heaven. As the merit of the ancestors of the community will sustain them to give that which they have assigned them, and even if it is much money, and [the merit of] the charity (tsedekah) will endure for them forever. And for you that are involved with them to coerce the community to [do] this commandment, I credit you the reward as if you actually done this commandment with your own money. And Rambam explained, "And as for you [who work for the community], [God says:] I credit you with a reward... as if you had done it" - If at the time that they were involved with the community, they were prevented from the fulfillment of a commandment on account of community matters, I credit you reward as if you had done that commandment from which you were prevented.