Mishnayos Avos Perek 6 Mishnah 6
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אבות פרק ו׳ משנה ו׳
Greater is learning Torah than the priesthood and than royalty, for royalty is acquired by thirty stages, and the priesthood by twenty-four, but the Torah by forty-eight things. By study, Attentive listening, Proper speech, By an understanding heart, By an intelligent heart, By awe, By fear, By humility, By joy, By attending to the sages, By critical give and take with friends, By fine argumentation with disciples, By clear thinking, By study of Scripture, By study of mishnah, By a minimum of sleep, By a minimum of chatter, By a minimum of pleasure, By a minimum of frivolity, By a minimum of preoccupation with worldly matters, By long-suffering, By generosity, By faith in the sages, By acceptance of suffering. [Learning of Torah is also acquired by one] Who recognizes his place, Who rejoices in his portion, Who makes a fence about his words, Who takes no credit for himself, Who is loved, Who loves God, Who loves [his fellow] creatures, Who loves righteous ways, Who loves reproof, Who loves uprightness, Who keeps himself far from honors, Who does not let his heart become swelled on account of his learning, Who does not delight in giving legal decisions, Who shares in the bearing of a burden with his colleague, Who judges with the scales weighted in his favor, Who leads him on to truth, Who leads him on to peace, Who composes himself at his study, Who asks and answers, Who listens [to others], and [himself] adds [to his knowledge], Who learns in order to teach, Who learns in order to practice, Who makes his teacher wiser, Who is exact in what he has learned, And who says a thing in the name of him who said it. Thus you have learned: everyone who says a thing in the name of him who said it, brings deliverance into the world, as it is said: “And Esther told the king in Mordecai’s name” (Esther 2:22).
גְּדוֹלָה תוֹרָה יוֹתֵר מִן הַכְּהֻנָּה וּמִן הַמַּלְכוּת, שֶׁהַמַּלְכוּת נִקְנֵית בִּשְׁלֹשִׁים מַעֲלוֹת, וְהַכְּהֻנָּה בְּעֶשְׂרִים וְאַרְבַּע, וְהַתּוֹרָה נִקְנֵית בְּאַרְבָּעִים וּשְׁמֹנָה דְבָרִים. וְאֵלוּ הֵן, בְּתַלְמוּד, בִּשְׁמִיעַת הָאֹזֶן, בַּעֲרִיכַת שְׂפָתַיִם, בְּבִינַת הַלֵּב, בְּשִׂכְלוּת הַלֵּב, בְּאֵימָה, בְּיִרְאָה, בַּעֲנָוָה, בְּשִׂמְחָה, בְּטָהֳרָה, בְּשִׁמּוּשׁ חֲכָמִים, בְּדִקְדּוּק חֲבֵרִים, וּבְפִלְפּוּל הַתַּלְמִידִים, בְּיִשּׁוּב, בַּמִּקְרָא, בַּמִּשְׁנָה, בְּמִעוּט סְחוֹרָה, בְּמִעוּט דֶּרֶךְ אֶרֶץ, בְּמִעוּט תַּעֲנוּג, בְּמִעוּט שֵׁינָה, בְּמִעוּט שִׂיחָה, בְּמִעוּט שְׂחוֹק, בְּאֶרֶךְ אַפַּיִם, בְּלֵב טוֹב, בֶּאֱמוּנַת חֲכָמִים, וּבְקַבָּלַת הַיִּסּוּרִין, הַמַּכִּיר אֶת מְקוֹמוֹ, וְהַשָּׂמֵחַ בְּחֶלְקוֹ, וְהָעוֹשֶׂה סְיָג לִדְבָרָיו, וְאֵינוֹ מַחֲזִיק טוֹבָה לְעַצְמוֹ, אָהוּב, אוֹהֵב אֶת הַמָּקוֹם, אוֹהֵב אֶת הַבְּרִיּוֹת, אוֹהֵב אֶת הַצְּדָקוֹת, אוֹהֵב אֶת הַמֵּישָׁרִים, אוֹהֵב אֶת הַתּוֹכָחוֹת, מִתְרַחֵק מִן הַכָּבוֹד, וְלֹא מֵגִיס לִבּוֹ בְתַלְמוּדוֹ, וְאֵינוֹ שָׂמֵחַ בְּהוֹרָאָה, נוֹשֵׂא בְעֹל עִם חֲבֵרוֹ, מַכְרִיעוֹ לְכַף זְכוּת, מַעֲמִידוֹ עַל הָאֱמֶת, וּמַעֲמִידוֹ עַל הַשָּׁלוֹם, מִתְיַשֵּׁב לִבּוֹ בְתַלְמוּדוֹ, שׁוֹאֵל וּמֵשִׁיב, שׁוֹמֵעַ וּמוֹסִיף, הַלּוֹמֵד עַל מְנָת לְלַמֵּד וְהַלּוֹמֵד עַל מְנָת לַעֲשׂוֹת, הַמַּחְכִּים אֶת רַבּוֹ, וְהַמְכַוֵּן אֶת שְׁמוּעָתוֹ, וְהָאוֹמֵר דָּבָר בְּשֵׁם אוֹמְרוֹ, הָא לָמַדְתָּ שֶׁכָּל הָאוֹמֵר דָּבָר בְּשֵׁם אוֹמְרוֹ מֵבִיא גְאֻלָּה לָעוֹלָם, שֶׁנֶּאֱמַר (אסתר ב) וַתֹּאמֶר אֶסְתֵּר לַמֶּלֶךְ בְּשֵׁם מָרְדֳּכָי:
Rashi
For kingship is obtained with thirty levels: The ones that are written in the section about Shmuel when Israel requested a king and he said, "know that so and so is the law of a king." And when you investigate, they are thirty things, including those taught in Sandhedrin, "A king does not judge and is not judged, etc." And the twenty four presents of the priesthood are the ten in the Temple, four in Jerusalem and ten in the borders [of the whole land of Israel].
reverence, awe: [One] whose heart is not [too] high, as it is stated (Deuteronomy 4:10), "The day that you stood in front of the Lord, your God, at Chorev." And hence those that are impure from a seminal emission were forbidden, as it is because of the lightheadedness of a person and the musings of his heart that he comes to being [impure in this way].
happiness: Since the Divine presence does not rest amongst pain, but only amongst happiness.
clarification: is the textual variant that we [follow]. The explanation is clarification (clarity) of the mind.
minimization of merchandise: As the master said (Eruvin 55a, and there it is Rabbi Yochanan), "You will not find Torah [knowledge] with merchants and not with peddlers."
minimization of worldly occupation: [so] that he not frequently be with people in the marketplace.
acceptance of afflictions: He accepts afflictions with love.
judging him with the benefit of the doubt: He judges his friend favorably.
placing him with the truth: He pursues truth and peace above everything.
hearing: everything that his master tells him. and adding: but not to contradict the words of his master.
focusing one's teaching: When he gives a legal decision, he focuses it on the matter that his master told him, but he does not add something, to say, "So did his master tell him." Another textual variation: with clarification, with sitting (yeshiva): as 'much sitting, brings much wisdom.' Another [explanation] is culture.
acceptance of afflictions: as we say in Berakhot 5a, 'happy is the man who God afflicts,' - when is this, when [it does not prevent him from studying] Your Torah. As the Holy One, blessed be He, bring afflictions of love on the one that is involved in [Torah], to increase his reward in the world to come.
preparation of speech: that he not stutter in words of Torah, but rather enunciate them with the tongue and bring them out with the mouth. Since words of Torah are only preserved by their being put out with the mouth, as is written, (Proverbs 4:22) "They are life for those that find them" - do not read for those that find them (motsaeihem), but rather those that bring them out (motsieihem) with the mouth.
reverence: as we say (Berakhot 30a), "'And rejoice in trembling' (Psalms 2:11)... In a place of joy, there should there be trembling."
service of sages: that he pushes and enters every place to hear their words and to serve them.
care of friends: He studies in a group.
debate of the students: that they should debate in front of him and make him wiser, as we say (Taanit 7a, Makkot 10a), "[and I have learned] from my students more than from them all."
knowing one's place: that he is involved in Torah [study] every hour. As from this, the Torah is preserved in his hand. The reasons and proofs that he understands in the law are called "his place"; as we say in Sanhedrin when we carry over the judgement to the morrow, (Mishnah Sanhedrin 5:5) "The [judge arguing] to convict says,.. 'I convict in my place'" - [meaning] exactly the same reason and proof that I said yesterday, since I did not find another proof to render him innocent. And so [too] the one who renders him innocent.
gladness in one's portion: as if he worries about his matter, he will not be able to focus on [Torah].
a fence to one's words: as his reasoning is with him, and he brings pretexts to present the words of his teacher to people.
lack of self-aggrandizement: as he does not raise [his opinion] about himself in his heart on account of his increasing Torah [knowledge]; as behold, for this was he formed.
lack of arrogance in learning: which is that he does not get arrogant in front of the creatures.
rebuke: as is written (Proverbs 9:8), "rebuke the sage, and he will love you."
placing him with the truth: with the clarity of the law.
with peace: as he is not resolved towards judgement, but rather willingly makes a compromise.
שֶׁהַמַּלְכוּת נִקְנֵית בִּשְׁלֹשִׁים מַעֲלוֹת. אוֹתָן שֶׁכְּתוּבִים בְּסֵפֶר שְׁמוּאֵל (א, ח) כְּשֶׁבִּקְּשׁוּ יִשְׂרָאֵל מֶלֶךְ וְאָמַר לָהֶם דְּעוּ כִּי כָּךְ וְכָךְ מִשְׁפַּט הַמֶּלֶךְ וּכְשֶׁתַּחְקֹר הֵם שְׁלֹשִׁים דְּבָרִים עִם אוֹתָן שֶׁשְּׁנוּיוֹת בְּסַנְהֶדְרִין (פֶּרֶק ב') מֶלֶךְ לֹא דָּן וְלֹא דָּנִין אוֹתוֹ וְכוּ'. וְעֶשְׂרִים וְאַרְבַּע מַתְּנוֹת כְּהֻנָּה הֵן עֶשֶׂר בַּמִּקְדָּשׁ וְאַרְבַּע בִּירוּשָׁלַיִם וְעֶשֶׂר בִּגְבוּלִין:
בְאֵימָה בְּיִרְאָה. שֶׁאֵין לִבּוֹ גָּבוֹהַּ עָלָיו, שֶׁנֶּאֱמַר יוֹם אֲשֶׁר עָמַדְתָּ לִפְנֵי ה' אֱלֹהֶיךָ בְּחֹרֵב, וְלָכֵן בַּעֲלֵי קֶרְיִן הָיוּ אֲסוּרִין, שֶׁמִּתּוֹךְ קַלּוּת רֹאשׁוֹ שֶׁל אָדָם וְהִרְהוּר לִבּוֹ הוּא בָּא לִידֵי קֶרִי:
בְּשִׂמְחָה. לְפִי שֶׁאֵין הַשְּׁכִינָה שׁוֹרָה מִתּוֹךְ צַעַר אֶלָּא מִתּוֹךְ שִׂמְחָה:
בְּיִשּׁוּב. גָּרְסִינַן, פֵּרוּשׁ בְּיִשּׁוּב הַדַּעַת:
בְּמִעוּט סְחוֹרָה. דְּאָמַר רַב [עֵרוּבִין נה.] לֹא תִּמָּצֵא תּוֹרָה לֹא בְּסַחֲרָנִים וְלֹא בְּתַגְרָנִים:
בְּמִעוּט דֶּרֶךְ אֶרֶץ. שֶׁלֹּא יְהֵא מָצוּי עִם בְּנֵי אָדָם בַּשּׁוּק:
בְּקַבָּלַת הַיִּסּוּרִין. מְקַבֵּל הַיִּסּוּרִין מֵאַהֲבָה: מִתְרַחֵק מִן הַכָּבוֹד וְאֵינוֹ רוֹדֵף אַחַר הַכָּבוֹד כַּחֲדָא חָשֵׁיב לְהוּ:
וּמַכְרִיעוֹ לְכַף זְכוּת. שֶׁדָּן אֶת חֲבֵרוֹ לִזְכוּת:
וּמַעֲמִידוֹ עַל הָאֱמֶת. רוֹדֵף אֱמֶת וְשָׁלוֹם עַל הַכֹּל:
שׁוֹאֵל וּמֵשִׁיב. נַמִּי חֲדָא הוּא, כְּלוֹמַר שֶׁאֵינוֹ מֵשִׁיב אֶת שֶׁשּׁוֹאֵל תְּחִלָּה, כְּדֵי שֶׁיָּשִׁיב תְּשׁוּבָה הֲגוּנָה:
שׁוֹמֵעַ. כָּל מַה שֶּׁרַבּוֹ אוֹמֵר לוֹ, וּמוֹסִיף, אֲבָל לֹא לִסְתֹּר אֶת דִּבְרֵי רַבּוֹ:
וְהַמְכַוֵּן אֶת שְׁמוּעָתוֹ. כְּשֶׁהוּא מוֹרֶה הוֹרָאָה מְכַוֵּן בְּאוֹתוֹ עִנְיָן שֶׁאָמַר לוֹ רַבּוֹ, אֲבָל אֵינוֹ מוֹסִיף דָּבָר לוֹמַר שֶׁכָּךְ אָמַר לוֹ רַבּוֹ אֶלָּא אִם כֵּן אָמַר לוֹ רַבּוֹ: [נֻסָּח אַחֵר; בְּיִשּׁוּב, בִּישִׁיבָה, דְּמַרְבֶּה יְשִׁיבָה מַרְבֶּה חָכְמָה; דֶּרֶךְ אֶרֶץ.] תַּרְבּוּת נודיטור"א בְּלַעַ"ז:
בְּמִעוּט שִׂיחָה. לֵיצָנוּת:
בְּאֶרֶךְ אַפַּיִם. שְׂחוֹק קָשֶׁה לָכַעַס:
בְּקַבָּלַת הַיִּסּוּרִין. כִּדְאָמְרִינַן בִּבְרָכוֹת (דַּף ה.) אַשְׁרֵי הַגֶּבֶר אֲשֶׁר תְּיַסְּרֶנּוּ יָהּ, אֵימָתַי בִּזְמַן שֶׁתּוֹרָתְךָ תְּלַמְּדֶנּוּ, שֶׁהַקָּדוֹשׁ בָּרוּךְ הוּא מֵבִיא יִסּוּרִין שֶׁל אַהֲבָה לָעוֹסֵק בָּהּ לְהַרְבּוֹת שְׂכָרוֹ לָעוֹלָם הַבָּא:
בַּעֲרִיכַת שְׂפָתַיִם. שֶׁאֵינוֹ מְגַמְגֵּם בְּדִבְרֵי תּוֹרָה אֶלָּא חוֹתְכָן בַּלָּשׁוֹן וּמוֹצִיאָן בַּפֶּה, דְּאֵין דִּבְרֵי תּוֹרָה מִתְקַיְּמִין אֶלָּא בְּהוֹצָאַת הַפֶּה, דִּכְתִיב כִּי חַיִּים הֵם לְמוֹצְאֵיהֶם אַל תִּקְרֵי לְמוֹצְאֵיהֶם אֶלָּא לְמוֹצִיאֵיהֶם בַּפֶּה:
בְּבִינַת הַלֵּב, בְּשִׂכְלוּת הַלֵּב. לֹא שָׁמַעְתִּי מַה בֵּין זֶה לְזֶה:
בְּאֵימָה. כִּדְאָמְרִינַן כוּ':
בְּשִׁמּוּשׁ חֲכָמִים. שֶׁדּוֹחֵק וְנִכְנָס בְּכָל מָקוֹם לִשְׁמֹעַ דִּבְרֵיהֶן וּלְשַׁמְּשָׁן:
בְּדִקְדּוּק חֲבֵרִים. לוֹמֵד בַּחֲבוּרָה:
וּפִלְפּוּל הַתַּלְמִידִים. שֶׁיְּפַלְפְּלוּ לְפָנָיו וִיחַכְּמוּהוּ כִּדְאָמְרִינַן (תַּעֲנִית ז.) וּמִתַּלְמִידַי יוֹתֵר מִכֻּלָּם:
הַמַּכִּיר אֶת מְקוֹמוֹ. שֶׁעוֹסֵק בַּתּוֹרָה כָּל שָׁעָה, דְּמִתּוֹךְ כָּךְ מִתְקַיֶּמֶת תּוֹרָתוֹ בְּיָדוֹ. מְקוֹמוֹ קָרֵי לַטְּעָמִים וְלָרְאָיוֹת שֶׁהוּא מֵבִין בַּהֲלָכָה, כִּדְאָמְרִינַן בְּסַנְהֶדְרִין (פ"ה מ"ה) כְּשֶׁמַּלִּינִין אֶת הַדִּין לְמָחָר הַמְחַיֵּב אוֹמֵר מְחַיֵּב אֲנִי בִּמְקוֹמִי אוֹתָהּ רְאָיָה וְאוֹתוֹ טַעַם עַצְמוֹ שֶׁאָמַרְתִּי אֶמֶשׁ שֶׁלֹּא מָצָאתִי רְאָיָה אַחֶרֶת לִזְכוּת וְכֵן הַמְזַכֶּה:
הַשָּׂמֵחַ בְּחֶלְקוֹ. שֶׁאִם דּוֹאֵג בְּעִנְיָנוֹ אֵינוֹ מְכַוֵּן בָּהּ:
סְיָג לִדְבָרָיו. שֶׁנִּמּוּקוֹ עִמּוֹ וּמֵבִיא אֲמַתְלָאוֹת לְהַעֲמִיד דִּבְרֵי רַבּוֹ לִבְנֵי אָדָם:
נַחַת רוּחַ לְיוֹצְרוֹ. שֶׁמְּקַיֵּם מִצְוֹת כִּדְאָמְרִינַן מַהוּ רֵיחַ נִיחוֹחַ (וַיִּקְרָא א) נַחַת רוּחַ לְפָנַי שֶׁאָמַרְתִּי וְנַעֲשָׂה רְצוֹנִי:
וְאֵינוֹ מַחֲזִיק טוֹבָה לְעַצְמוֹ. שֶׁאֵינוֹ נוֹשֵׂא חֵן בְּלִבּוֹ עַל עַצְמוֹ עַל שֶׁהִרְבָּה תּוֹרָה, שֶׁהֲרֵי לְכָךְ נוֹצָר:
וְאֵינוֹ מֵגִיס לִבּוֹ בְּלָמְדוֹ. הַיְנוּ שֶׁאֵינוֹ מִתְגָּאֶה בִּפְנֵי הַבְּרִיּוֹת:
אוֹהֵב אֶת הַצְּדָקוֹת. לֹא גָּרְסִינַן:
תּוֹכֵחוֹת. דִּכְתִיב (מִשְׁלֵי ט) הוֹכַח לְחָכָם וְיֶאֵהַבֶךָּ. כָּל אֵלּוּ הַמִּדּוֹת רְאוּיוֹת לְמִתְרַחֵק מִן הַכָּבוֹד וְאֵין רוֹדֵף אַחַר הַשְּׂרָרָה שֶׁבָּאָה לְיָדוֹ וּמִתְרַחֵק מִמֶּנָּה, וּמִסְתַּבֵּר דְּהָכִי הֲוָה לֵיהּ לְמִתְנֵי וְלֹא רוֹדֵף אַחַר הַכָּבוֹד מִתְרַחֵק מִן הַכָּבוֹד:
וּמַעֲמִידוֹ עַל הָאֱמֶת. עַל בֻּרְיוֹ שֶׁל הֲלָכָה:
עַל הַשָּׁלוֹם. שֶׁאֵינוֹ מְיַשֵּׁב בַּדִּין אֶלָּא עוֹשֶׂה פְּשָׁרָה בְּרָצוֹן וּמִתְיַשֵּׁב בְּלִמּוּדוֹ]: