with a select treasury of commentaries on all levels of Torah interpretation
Chapter 6 Beraitha 1
with select commentaries
Commentaries used in this translation:
Rashi Commentary (1040-1105)
Rambam Commentary (1135-1204)
Rabbi Ovadiah of Bartenura Commentary (1445-1515)
Tiferet Yisrael commentary (1782–1860)
Rabeinu Yonah (1180-1263)
Derech Chaim - Maharal of Prague (1525-1609) (hebrewbooks.org/14193)
Biur HaGra of Rabbi Eliyahu of Vilna - (1720-1797)
Rabbi Avraham Azoulai commentary - (1570-1643)
Rabbi Chayim Yosef David Azoulai (Chida) commentary - (1724-1806)
Chatam Sofer commentary - (1762-1839), along with Ktav Sofer, and others
Ben Ish Chai commentary - (1835-1909)
and many more..
Commentary Level:
- Min - (level 1) for basic commentaries as relating to the plain meaning (Pshat).
- Med - (level 2) elaborates more into the theme.
- Max - (level 3) deeper in, Maharal of Prague.
- Max+ - (level 4) more themes in the text.
- ShortMix - (recommended) short version of level 4.
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Chapter 6 Beraitha 1פרק ו ברייתא א
| The sages taught in the language of the Mishna. Blessed be He who chose them and their Mishna (teachings). | שָׁנוּ חֲכָמִים בִּלְשׁוֹן הַמִּשְׁנָה, בָּרוּךְ שֶׁבָּחַר בָּהֶם וּבְמִשְׁנָתָם. |
Rabeinu Avraham Pritzel on Avot - as known, between Pesach and Shavuot, it is customary to read Pirkei Avot on the Sabbath (one chapter per Sabbath). And since there are always six Sabbaths and Pirkei Avot is only five chapters, therefore they added this chapter of Rebbi Meir which is a Beraita and not a Mishna.. It is called Beraita because it is outside (Bar) the Mishna. And since these things here are based primarily on the greatness (maalot) of the Torah, therefore it became customary to recite them on the Sabbath before Shavuot (the holiday of the giving of the Torah) in order to mention its greatness.
Matanat Avot - this chapter is called "kinyan Torah" (acquiring Torah). For it speaks entirely on encouraging and strengthening diligent Torah study. Thus, the beginning of the chapter describes the tremendous reward and great importance of those who learn Torah.
Tiferet Yisrael - "Blessed be He.." - i.e. G-d, blessed be He.
"who chose them and their Mishna (teaching)" - for G-d chose also the study [of the Torah sages] for their intent is not to glorify themselves. Therefore be careful not to suspect them thinking that it is because Torah is their occupation that they praise Torah study in this chapter.
Siftei Daat, Daat Torah 1 pg.194 - "blessed be He who chose them and their Mishna" - from here we learn that when one goes to learn by a Rabbi, it is proper for him to say beforehand: "blessed be He who chose them and their Mishna". For wholeness in chinuch (education) depends on the student's giving himself over to the educator and having complete faith in him..
Maharal - this chapter is not from the Mishnah. For the Mishna (of Pirkei Avot) is only five chapters..
You should know that these five chapters (of Mishna) correspond to the five books of Moses. For just like the Torah (Pentateuch) has five chumashim (books), so too there are five chapters in derech eretz (ethical conduct), which are words of mussar. For "if there is no Torah, there is no derech eretz and if there is no derech eretz, there is no Torah" (Avot 3:17).
Therefore, since the two depend on each other, it is proper for them to be considered equal. For this he set five chapters in derech eretz (Pirkei Avot) just like there are five books in the Torah. And just like the Torah begins the order of genealogy from Bereisheit (Genesis) and the order of the generations one after the other, so too correspondingly, Pirkei Avot begins "Moshe received the Torah from Sinai [and transmitted it to Yehoshua, and Yehoshua to the Elders, and the Elders to the Prophets, etc...]" and the rest of the chapter discusses the order of the transfer of the Tradition to the next generations.
Thus there are five chapters and all the five chapters speak only of words of mussar (ethics). And even though in a few places, they spoke on the matter of Torah, but this was not at all the primary subject and was brought on the side.
Therefore this Beraitha comes to clarify the quality (maalah) of the Torah in order to connect Torah and derech eretz completely. All of this Beraitha speaks on the Torah to make known the quality of the Torah over derech eretz.
(for derech eretz is the order of the world while Torah is the divine order which is above this world - R. Hartman)
But since the primary subject is on mussar which is derech eretz, therefore he brought five chapters of words of mussar and the Beraitha which is an addition on the quality (maalah) of the Torah.. This is what he said: "the sages taught in the language of the Mishna" - that it is an addition to the Mishna.
Yachel Yisrael - "Blessed be He who chose them and their Mishna (teaching)" - first them and after their Mishnah. For words of ethics are pleasing and acceptable to the ear only when the speaker himself fulfills what he preaches.
It is thus important to know that the sages whose names are brought in tractate Avot were living examples of the conduct they preached to us. They lived by the light of these words and thus this obligates us more (to listen to them).
For example: "Hillel the elder would say..'love peace, pursue peace, love the public and draw them closer to the Torah'" (Avot 1:12).
Indeed the patience and humility of Hillel were legendary until our sages put him as a banner saying: "a person should always strive to be humble like Hillel" (Shabbat 30b). His sterling character traits are brought in several places and through them many gentiles converted to Judaism..
So too for all the sages in tractate Avot - they were living examples of their words.
Daat Zekenim on Pirkei Avot, writings of Rabeinu Yerucham haLevi of Mir - "Blessed be He who chose them and their Mishna (teaching)" - i.e. blessed is G-d who chose them and their Mishna. The beginning of acquiring Torah is kavod hatorah (honoring the Torah). Before one comes forward to learn something of Torah, he must precede on himself kavod hatorah (honoring the Torah). Namely, to know its holiness, loftiness, and worth (kedushata, romemuta, ve'ercha). For it is "the Chemda Genuza (hidden treasure) that the Holy One, blessed be He, delights in (mishtashea ba) every day" (Shabbat 89a). Thus, one needs to prepare and correct himself (yachin veyachshir atzmo) to receive it in holiness and purity. He must understand that Torah study is not like the study of other wisdoms of the world.
This preparation and honor/reverence fitting for Torah study is the true way to acquire the Torah.
But without this preparation, then ch'v the Torah becomes by him like any other wisdom and it is lowly in his eyes. How then can he acquire it?
This is what the Tanna teaches us: "Blessed be He who chose them and their Mishna (teaching)" as an introduction to the chapter of kinyan Torah. For with such an approach, with all the preparation and utmost honor it deserves through this he will come to acquiring the Torah.
Chida, marit haayin - as known Rabeinu Hakadosh composed only five chapters in Pirkei Avot corresponding to [the letter] Heh which hints to the Shechina (divine presence) in which is the oral Torah. And he who fulfills the words of Pirkei Avot will be able to fulfill the Torah and cleave to the Shechina.