Komentarz do Pirke Awot 3:11
רַבִּי אֶלְעָזָר הַמּוֹדָעִי אוֹמֵר, הַמְחַלֵּל אֶת הַקָּדָשִׁים, וְהַמְבַזֶּה אֶת הַמּוֹעֲדוֹת, וְהַמַּלְבִּין פְּנֵי חֲבֵרוֹ בָרַבִּים, וְהַמֵּפֵר בְּרִיתוֹ שֶׁל אַבְרָהָם אָבִינוּ עָלָיו הַשָּׁלוֹם, וְהַמְגַלֶּה פָנִים בַּתּוֹרָה שֶׁלֹּא כַהֲלָכָה, אַף עַל פִּי שֶׁיֵּשׁ בְּיָדוֹ תוֹרָה וּמַעֲשִׂים טוֹבִים, אֵין לוֹ חֵלֶק לָעוֹלָם הַבָּא:
R. Elazar Hamodai mówi: Ten, który bezcześci konsekrowaną żywność [tj. Ten, który przynosi ofiary ołtarzowe do stanu pigul (odrzucenie, przez niewłaściwe myśli) lub nothar („resztki” poza wyznaczonym czasem), lub do nieczystości, lub ten, który czerpie osobiste korzyści, zarówno z ofiar ołtarzy, jak i ofiar na utrzymanie świątyni], i ten, który zawstydza święta [dni Chol Hamoed, wykonując na nich pracę lub jedząc i pijąc na nich w przyziemny sposób], i ten, który publicznie wybiela twarz przyjaciela. [(Jeśli ktoś jest zawstydzony, najpierw jego twarz staje się czerwona, a potem biała. Gdyż duch (człowieka) ma dwa ruchy: jeden na zewnątrz, drugi do wewnątrz. Kiedy ktoś jest zawstydzony, najpierw jego duch wychodzi na zewnątrz, jak ten, który jest przepełniony gniewem, a jego twarz czerwienieje, a kiedy nie znajduje ujścia dla usunięcia tego wstydu z twarzy, martwi się wewnętrznie, a duch porusza się do wewnątrz z powodu jego udręki, a jego twarz staje się żółta i biała. taki jest zamiar Bava Metzia 58b w odniesieniu do tego wybielenia: „zaczerwienienie odchodzi i biel nadchodzi”)], a ten, kto niszczy przymierze naszego ojca Abrahama, niech pokój będzie z nim [nie poddając się obrzezaniu ani przez robiąc to, ale rozciągając napletek, aby zakryć obrzezanie, aby nie było widać, że jest obrzezany], i ten, kto ujawnia aspekty [i interpretacje] Tory niezgodne z halacha, [np. tłumaczenie (Księga Kapłańska 18 : 21): „A ze swego potomstwa nie przejdziecie do Molocha (rodzaj bałwochwalstwa), „jako„ A ze swojego potomstwa nie dasz przejść Aramitess ”, co nie jest prostym znaczeniem tego wersetu, a zawarte w tym wykładanie próżnych homilii. Inna interpretacja „tego, który ujawnia aspekty itp.” jest tym, który zuchwale przekracza słowa Tory publicznie, z uporem i nie okazując wstydu]—Nawet jeśli posiada micwot i dobre uczynki [ale nie żałuje jednego z tych występków, których jest winny, mimo że spadną na niego nieszczęścia], nie ma udziału w przyszłym świecie. [Ale jeśli okaże skruchę przed śmiercią, nic nie stoi przed pokutą].
Tosafot Yom Tov on Pirkei Avot
ONE WHO PROFANES KODASHIM [lit. “holy things”] ETC. All these cases are included in the category apikores, who has no share in the world to come, according to the mishna in Sanhedrin 10:1—Midrash Shmuel.
Maharal writes in Derech Chaim that they might be in the category of “those who say the Torah is not from heaven” in that mishna (see further below). It is also possible that those listed in the mishna in Sanhedrin have no share in the world to come even if they have learned the entire Torah and kept all its laws. Our mishna, on the other hand, discusses someone who has as many sins as he does merits, and these five are the kinds of sins that “weigh down the pan of the scale” to a bad verdict. This explanation seems best to him.
Cf. my comments on Kiddushin 1:10 and Avot 4:22.
Maharal writes in Derech Chaim that they might be in the category of “those who say the Torah is not from heaven” in that mishna (see further below). It is also possible that those listed in the mishna in Sanhedrin have no share in the world to come even if they have learned the entire Torah and kept all its laws. Our mishna, on the other hand, discusses someone who has as many sins as he does merits, and these five are the kinds of sins that “weigh down the pan of the scale” to a bad verdict. This explanation seems best to him.
Cf. my comments on Kiddushin 1:10 and Avot 4:22.
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Rabbeinu Yonah on Pirkei Avot
Rabbi Elazar of Modi'in says: One who profanes the Kodeshim (sacred material): This is one who who intends to delay their consumption and [so] renders them impure. It is the same whether it is sacred material for the altar or whether it is sacred material for the upkeep of the House (bedek Habayit) - if he profanes them, he has no share in the world to come.
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Rambam on Pirkei Avot
One who whitens the face of another: That is one who embarrasses his fellow.
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Ikar Tosafot Yom Tov on Pirkei Avot
"One who profanes, etc. one who whitens (embarrasses)": In the gemara, this is demonstrated from verses. And see Tosafot Yom Tov.
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Bartenura on Pirkei Avot
"One who profanes the Kodeshim (sacred material)": One who brings Kodeshim of the altar to [a state of] pigul (a sacrifice that becomes unfit, due to the intention of the officiating priest, while offering it, to consume it after its permitted time), notar (a sacrifice that becomes unfit, due to being left unconsumed after its time limit) or [of becoming] impure; or he misappropriates and benefits either from Kodeshim of the altar or Kodeshim of the Temple maintenance fund.
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English Explanation of Pirkei Avot
Introduction
Rabbi Elazar of our mishnah was from Modiin (which is where I live!), the ancestral home of the Hasmoneans (Maccabees). This is his only appearance in the mishnah but he appears many times in aggadic texts in the Talmud. According to legend he was Bar Kochba’s uncle but when Bar Kochba suspected that he wanted to surrender, Bar Kochba assassinated him.
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Tosafot Yom Tov on Pirkei Avot
ONE WHO PROFANES KODASHIM. Talmud, Sanhedrin 99a: the Sages taught: “for he has scorned the word of G-d” (Numbers 15:31)... based on this, R. Elazar HaModa`i said, One who profanes kodashim, etc., along with the entire text of our mishna. Rashi ad loc. explains: one who profanes the kodashim and one who dishonors the holidays are both included in the category of one who “has scorned the word of G-d.” Rashi in his commentary here writes that the passage in Sanhedrin does not include “one who embarrases his friend in public,” and he does not know how it is derived from the verse, but our editions of Sanhedrin do have it. Midrash Shmuel writes that he has “scorned the word of G-d” because there is no greater apikoros than one who embarrasses his friend in public.
I would say that such a one has “scorned the word of G-d [Heb. d’var Hashem bazah]” because man is created in the image of G-d and is therefore himself “the word of G-d,” i.e. the idea or matter of G-d and His image. Davar can be said in the sense of “thing, matter, idea” as in the verse “is it not a davar?”111Unlike many of the commentaries on Samuel, who understand David’s answer to Eliab to have been a dismissive “isn’t it just talk?”, Tosafot Yom Tov seems to understand that David’s answer was to defend his interest in the war by saying “isn’t it an [important] matter?” (1 Samuel 17:29). Also, the verse “and G-d said, ‘Let us make man in Our image’” is one of the ten “sayings”112Avot 5:1.—therefore, he has “scorned the word of G-d.” [*Per the Talmud in Rosh HaShanah 32a which Rav quotes in Avot 5:1, which says that “In the beginning” is also one of the “sayings,” for the verse says “the heavens were made by the word of G-d” (Psalms 33:6).]
I would say that such a one has “scorned the word of G-d [Heb. d’var Hashem bazah]” because man is created in the image of G-d and is therefore himself “the word of G-d,” i.e. the idea or matter of G-d and His image. Davar can be said in the sense of “thing, matter, idea” as in the verse “is it not a davar?”111Unlike many of the commentaries on Samuel, who understand David’s answer to Eliab to have been a dismissive “isn’t it just talk?”, Tosafot Yom Tov seems to understand that David’s answer was to defend his interest in the war by saying “isn’t it an [important] matter?” (1 Samuel 17:29). Also, the verse “and G-d said, ‘Let us make man in Our image’” is one of the ten “sayings”112Avot 5:1.—therefore, he has “scorned the word of G-d.” [*Per the Talmud in Rosh HaShanah 32a which Rav quotes in Avot 5:1, which says that “In the beginning” is also one of the “sayings,” for the verse says “the heavens were made by the word of G-d” (Psalms 33:6).]
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Rabbeinu Yonah on Pirkei Avot
one who desecrates the holidays: He made these two things adjacent because they are [both] called holy things. With holy material, it is written (Leviticus 6:18), "holy of holies"; and with holidays, it is written (Leviticus 23:2), these are "the holidays of the Lord, which you shall proclaim, holy proclamations." And about this the rabbis, may their memory be blessed, said (Pesachim 118a), "Anyone who profanes the holidays - it is as if he worships idolatry, as it is stated (Exodus 34:17), 'You shall not make molten gods for yourselves.' And it placed it adjacent to, 'You shall observe the Feast of Unleavened Bread.'" And he said here, "one who desecrates" and he did not say, "one who profanes the holidays," because he is not speaking about the festival day itself - as about this it is not required to speak, since a festival day is like Shabbat. Rather, he is speaking about the intermediate days of the holiday (chol hamoed); about the one doing forbidden work with his hand. And [such a one may] say, "These days do not have so much holiness, like the first [festival] days." And [so] he does every work and disgusting thing on them, 'yet he will not feel shame.'
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Rambam on Pirkei Avot
One who reveals meanings (literally, faces) in the Torah: is one transgresses the laws of the Torah in public and that is the epitome of heresy, as God, may He be blessed, said (Numbers 15:30), "And the soul that does with a high hand (publicly)." And the matter of revealing faces is that he reveals his face and is brazen - and that is an expression of heresy. And so is it explained in the gemara (Talmud Yerushalmi Peah 1:1). They said one who reveals faces in the Torah is one that transgresses the words of the Torah in public, like Yohayakim the son of Yoshayahu.
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Ikar Tosafot Yom Tov on Pirkei Avot
[That which Rabbi Bartenura mentioned, "worthless interpreations" is] like Menashe (Sanhedrin 99b), who would interpret [and] ask, "What was it to Moshe to write (Genesis 36:12), 'And Timna was the concubine?'" - Rashi.
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Bartenura on Pirkei Avot
"one who desecrates the holidays": the intermediate days of the festival. He does work on them or treats them according to what is customary to eat and drink on a common day.
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English Explanation of Pirkei Avot
Rabbi Elazar of Modiin said: one who profanes sacred things, and one who despises the festivals, and one who causes his fellow’s face to blush in public, and one who annuls the covenant of our father Abraham, may he rest in peace, and he who is contemptuous towards the Torah, even though he has to his credit [knowledge of the] Torah and good deeds, he has not a share in the world to come. Rabbi Elazar lists five sins that cause a person to lose a share in the world to come (see the tenth chapter of Sanhedrin). One who profanes sacred things: this refers to one who causes sacrificial animals to become impure, uses them for his own benefit, damages them or takes them out of the Temple precints. His disrespect for them is a sign that he does not believe in their validity. In other words he does not believe in the validity of the Temple and its worship service. One who despises the festivals: this refers to one who does work on the intermediate days of the festivals. Although it is permitted to do some types of work on these days, in situations where cessation of work will not cause a financial loss, work is generally forbidden (there are exceptions). One who causes his fellow’s face to blush in public: a well-known aggadah teaches that one who causes his fellow to be embarrassed, it is as if he had killed him. The rush of blood to his face is similar to bloodshed. One who annuls the covenant of our father Abraham: this refers to one who does not circumcise his son or one who uncircumcises himself (this was a surgical procedure known in the ancient world, and mentioned many times in the Talmud, despite how painful it must have been). This person is making a statement that he does not want to be part of the Jewish people, for circumcision is the most basic sign that identifies a person as a Jew (at least it was when most people did not circumcise, and especially in the Greek world where circumcision was abhorred.) He who is contemptuous towards the Torah: this refers to one who ascribes disgraceful or improper meanings to the contents of the Torah. The Meiri notes that Rabbi Elazar does not speak of transgressions that come about as a result of an overpowering evil impulse, such as eating forbidden foods or performing forbidden acts. Many of these are connected somehow to heresy (the possible exception being embarrassing one’s friend in public).
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Tosafot Yom Tov on Pirkei Avot
ONE WHO EMBARASSES [Heb. malbin—lit. “cause to turn white”]. Rav: the face of one who gets embarassed first turns red and then turns white. Some commentaries read ma’adim, “cause to turn red” in the mishna, a version which is found in some editions of Rashi’s commentary.
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Rabbeinu Yonah on Pirkei Avot
one who nullifies the covenant of Abraham our father: This is one who pulls his foreskin to cover his corona and he appears like an uncircumcised one - it is like one who does it to anger, to disgrace the commandments.
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Rambam on Pirkei Avot
nullifies the covenant: [This is] as its simple understanding. And there it said about all of the things that the sages said that the one who does them has no share in the world to come, "About what are we [speaking]? If when he repented, there is nothing that stands in front of repentance. Rather [it is] when he did not repent but he died with afflictions." It means to say that the weight of the sins - and these are the ones about which they said he has no share in the world to come - is greater than other sins, as for [the former exclusively,] afflictions with death do not atone.
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Ikar Tosafot Yom Tov on Pirkei Avot
As in the case of other sins, afflictions with death purify.
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Bartenura on Pirkei Avot
"one who whitens (embarrasses) the face of another in public": The face of one who is embarrassed turns red first and then white, as the spirit [of a person] has two movements, one outwards and one inwards. And when one embarrasses a person, at first the breath moves outwards, like one who is full of anger and his face turns red. And when he does not find a solution how to get rid of this embarrassment from on his face, he worries inside himself and the breath goes inwards because of the pain, and his face turns yellow and [then] white. And this is what they said (Bava Metzia 58b) about the matter of whitening: "when the red leaves, the white comes."
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English Explanation of Pirkei Avot
Questions for Further Thought:
• Why is one who is not scrupulous in his observance of the intermediate days of the festival sanctioned so harshly? In other words, why does Rabbi Elazar mention this transgression as opposed to one who breaks the Sabbath, for instance?
• Why is one who is not scrupulous in his observance of the intermediate days of the festival sanctioned so harshly? In other words, why does Rabbi Elazar mention this transgression as opposed to one who breaks the Sabbath, for instance?
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Tosafot Yom Tov on Pirkei Avot
ONE WHO REVEALS WAYS TO READ THE TORAH CONTRARY TO THE HALACHA. Rav: such as one who translates “and do not give of your seed to pass to Molech” as “do not give of your seed to impregnate an Aramean,” which is not the plain meaning of the verse. He explains it this way in Megillah 9:4 as well, and I write about this verse there at length.
The Rav also adds one who offers scornful interpretations of Torah. To this Rashi adds “like Menashe, who used to say, ‘Why should Moses write “and Timna was a concubine” (Genesis 36:12)?’”
The Rav also adds one who offers scornful interpretations of Torah. To this Rashi adds “like Menashe, who used to say, ‘Why should Moses write “and Timna was a concubine” (Genesis 36:12)?’”
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Rabbeinu Yonah on Pirkei Avot
one who whitens (embarrasses) the face of another in public: This is a derivative of the things for which he should die and not transgress. And the sources (avot) [of the derivatives] are three: idolatry, [forbidden] sexual relations and the spilling of blood (murder). The derivative of idolatry is the wood [that comes from] a tree-god (ashera); and like we say (Pesachim 25a), "We may heal ourselves with anything, except for the wood of a tree-god." And even though it is not [necessarily] idolatry itself; but rather [even when] it is its auxiliary, he should die and not transgress rather than benefiting from it. And the derivative of sexual relations is one who stares at or converses with a married woman - that he should die and not transgress. [It is] like that case in Sanhedrin 75a about the one whose heart [became sick] with lust about whom they said, "That she stand before him naked - He should [rather] die; she will not stand before him naked! That she should speak with him from behind a fence - he should [rather] die; she will not speak with him from behind a fence.” And the derivative of spilling blood is "one who whitens the face of another in public" - since his blood flees from the embarrassment. [It is] as we say (Bava Metzia 58b), "We see that the red leaves and white comes [in its place]." And because of this, he has no share in the world to come.
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Bartenura on Pirkei Avot
"one who nullifies the covenant": who did not circumcise [himself] or who did circumcise but pulled the foreskin to cover the circumcision, in order that it not be visible that he is circumcised.
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Tosafot Yom Tov on Pirkei Avot
THOUGH HE HAS STUDIED TORAH AND DONE GOOD DEEDS, HE HAS NO SHARE IN THE WORLD TO COME. Rav: if he did not repent… even if he suffered… Because suffering and death atone for other sins, as in the Talmud in Yoma 86. See what we wrote at the beginning of this mishna in the name of Maharal in Derech Chaim. See also the mishna at 4:22.
Midrash Shmuel writes in the name of R. Ephraim and Rashbam that we do not read “studied Torah” in the mishna.
Midrash Shmuel writes in the name of R. Ephraim and Rashbam that we do not read “studied Torah” in the mishna.
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Rabbeinu Yonah on Pirkei Avot
one who reveals meanings in the Torah that run contrary to the law: This is one who makes his face brazen towards the Torah, to do sins in public. And the same is true of one who makes his face brazen towards its learners.
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Bartenura on Pirkei Avot
"one who reveals meanings (literally, faces) in the Torah": who shows meanings and explanations that do not conform with the halacha (law). For example, one who translates "And from your seed do not give to pass to Molekh" (Leviticus 18:21) as "And from your seed do not give to impregnate an Aramean woman." (Mishnah Megillah 4:9) And this is not the simple meaning of the text. And included within this is teaching worthless homiletical interpretations. A different explanation: "reveals faces" - he makes his face brazen to transgress words of the Torah publicly 'with a high hand' and he is not shame-faced.
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Rabbeinu Yonah on Pirkei Avot
even though he has Torah knowledge and good deeds, he has no share in the world to come: And these words [relate] to when he has not repented, but rather died with afflictions - as death and afflictions do not atone [in this case]. But if he has repented, there is nothing for you that stands in front of (that is resistant to) repentance. And so is it learned in the gemara in Peah (Yerushalmi Peah 1:1)
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Bartenura on Pirkei Avot
"even though he has Torah knowledge and good deeds": and he did not repent from one of these sins that he has in his hand - even though afflictions came to him and he died with afflictions - he does not have a share in the world to come. But if he repented before his death, there is nothing that stands in front of repentance.
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