Comentário sobre Pirkei Avot 1:18

RABBAN SHIMON BEN GAMLIEL. He was the grandson of the Shimon mentioned in the previous mishna, and the father of Rabbi⁵²Rabbi Yehudah HaNassi., also known as Rabbenu HaKadosh, in the first mishna of the second chapter.

Rabban Shimon ben Gamliel says, "On three things the world subsists: on judgment": That he should judge a truthful judgment.

Judgement is the administration of a country with fairness. And we have already explained in the fourth chapter that truth is the intellectual virtues and that peace is the virtues of character. And when these three are found, existence will be as perfect as is possible, without a doubt.

Rabban Shimon ben Gamliel: He is the grandson of Shimon who is mentioned in the previous mishnah. And this is the father of Rebbi, who is [known as] our holy rabbi, and with him does the second chapter begin.

"The world stands": [Meaning] the settlement of people is preserved. And this is not like "the world stands" of above.

Introduction Rabban Shimon ben Gamaliel in this mishnah is not the same Rabban Shimon ben Gamaliel that we saw in the previous mishnah, but rather his grandson, the son of Rabban Gamaliel of Yavneh. He was the patriarch after the Bar Kokhba revolt (132-135 C.E.). He lived in the Gallilee, which became the center of Judaism after the revolt. Many of his statements appear in the mishnah. He was the father of Rabbi Judah Hanasi, who edited the Mishnah..

THE WORLD STANDS. Rav: human civilization continues to exist. With this Rav anticipates the question one might raise from mishna 2, which mentions three other things upon which the world stands. Now although Rav there says that the three things in mishna 2 are the ones for whose sake the world was created, and one might attempt distinguish between the things necessary for creation to have occurred, and the things that that keep the world in existence after the fact, the distinction is illusory. For whatever is important enough for the world to have been created ex nihilo is a fortiori important enough for its continued existence. Rav therefore writes on our mishna that these things are necessary for maintaining civlization, not the continued existence of the world. Torah, the sacrificial worship, and acts of kindness can be done by small numbers of people even in the absence of a proper civilization due to a lack of law, truth, and peace. For the remaining few precious to G-d are sufficient for the three pillars mentioned by Shimon the Righteous in mishna 2. You should not find this strange, as the Talmud says (Berachot 17b): the world was only created for Chanina my son, and (Berachot 6a): the world was only created to keep this one company, in expounding the verse “for this is the entirety of man” (Ecclesiastes 12:13). See my commentary to the end of the mishna in Sotah 3:4.

"on truth": As a person should walk in the paths of repentance - as He is true and His Torah is true - and walk in the ways of the Holy One, blessed be He, of truth. And he should also go in that path, as it is stated (Deuteronomy 28:9), "and you shall go in His ways." And the sages, may their memory be blessed, said (Yevamot 63a) that even in the recounting of mundane words should a person not lie, like that story of Rav's son, etc.: [Rav] said to him, "Your mother has improved." He said [back] to him, "It is I that reversed [your words to bring about the change]." He said, "This is as people say, 'The one that comes from you will teach you reason.' But you should not do this because of that which is stated (Jeremiah 9:4), 'they taught their mouths to speak words of falsehood.'" For a person who accustoms his tongue to speak falsehood about a matter that has neither a loss nor gain will - when he comes to speak matters of principle - also not be able to speak the truth; as it is his mouth that will speak and habit rules over it.

As the preservation of the world would be able to continue through the three things for the sake of which it was created. As what was not [in existence, came to existence for their sake] - all the more so, what was [in existence, should exist] for their sake. Since acts of lovingkindness can also exist through the precious few through which the world is preserved. And [it is] as it is written (Berakhot 17), "The world was only created for the sake of Chanina, My son." And see Tosafot Yom Tov.

"on judgment": [Meaning] to render innocent the innocent and guilty the guilty.

Rabban Shimon ben Gamaliel used to say: on three things does the world stand: On justice, on truth and on peace, as it is said: “execute the judgment of truth and peace in your gates” (Zechariah 8:16). Note how close this mishnah is in style to mishnah two in the beginning of the chapter. This is surely not accidental. The editor of the mishnah chose to begin and end a unit with similar language and style, perhaps to aid in memory. This type of literary structure is not unusual in the mishnah. However, there may be some differences between the two mishnayoth. Some versions of our mishnah read “does the world exist” and not “stand”. The Meiri comments that the difference is that in mishnah two, Shimon the Righteous, taught three things without which the world would crumble: the Torah, the Temple service, and the practice of acts of piety. Our mishnah teaches things without which the world could stand but the political/societal structure would fall apart. Without justice, truth and peace, the world be anarchical, full of danger. Justice: the Rabbis also stated that any judge who judges correctly is a partner with God in creation. Creating a just world is one of the responsibilities of all human beings, Jew and non-Jew alike. Truth: Some commentators understand this as speaking truthfully to one’s fellow human being. Others understand this as a recognition of God. Peace: Without peace, even if a person has personal wealth and all of the material things he needs, he will not be able to enjoy them, for war will tear apart his life. Proper Torah study is also impossible to fulfill in times of strife and war. This statement can also be understood as peace between the people of Israel, as was learned in mishnah twelve. The Palestinian Talmud comments that these are all actually connected. If there is justice, there will be truth and if there are truth and justice there will be peace. That is why all three are learned from one verse.

THE WORLD STANDS. An alternate version, which Maharal in Derech Chaim considers the correct one, reads “continues to exist.”

and on peace": Peace includes all good things in the world, and there is no end to its benefits. And [may there be] peace upon Israel.

"as it is said": And above [this verse] is written, "When I contemplated to do bad to you, etc... so I repented, contemplated in these days to do good unto Jerusalem and to the house of Yehuda; do not fear. These are the things that you shall do, etc." And see Tosafot Yom Tov.

"and on truth": [Meaning] that a man should not lie to his fellow.

AS PER THE VERSE, “RULE WITH TRUTH, JUSTICE, AND PEACE IN YOUR GATES.” Zecharia, 8:16. The verse immediately preceding this is, “Just as I planned to bring evil upon you… so have I gone and planned in these days to do good unto Jerusalem and the House of Judah. Fear not! These are the things that you should do…”⁵³The implication is that these are the things that you should do to receive G-d’s promise of good, i.e. peace and prosperity, the fruits of well-functioning civilization.
Rashi here writes: “Rule in your gates” is adjacent to “perhaps the Lord of Hosts will act towards us with grace.” So also Midrash Shmuel in the name of Rashbam. But these two verses are nowhere near one another, for “perhaps…” is in Amos 5:16: “Despise evil and love good, and establish justice at the gate, perhaps…”
Rashi also mentions that he saw a Tiberian edition of the Mishna in which no verse appears in our mishna.

"and on peace": [Meaning] between governments and between a man and his fellow.