with a select treasury of commentaries on all levels of Torah interpretation
Chapter 3 Mishna 11
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..
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Chapter 3 Mishna 11פרק ג משנה יא
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Rabbi Chanina ben Dossa would say: "one whose fear of sin precedes his wisdom (knowledge) - his wisdom endures, but one whose wisdom precedes his fear of sin - his wisdom does not endure". He would also say: "one whose [good] deeds exceeds his wisdom - his wisdom will endure. But one whose wisdom exceeds his [good] deeds, his wisdom will not endure". |
רַבִּי חֲנִינָא בֶן דּוֹסָא אוֹמֵר, כָּל שֶׁיִּרְאַת חֶטְאוֹ קוֹדֶמֶת לְחָכְמָתוֹ, חָכְמָתוֹ מִתְקַיֶּמֶת. וְכָל שֶׁחָכְמָתוֹ קוֹדֶמֶת לְיִרְאַת חֶטְאוֹ, אֵין חָכְמָתוֹ מִתְקַיֶּמֶת.
הוּא הָיָה אוֹמֵר, כָּל שֶׁמַּעֲשָׂיו מְרֻבִּין מֵחָכְמָתוֹ, חָכְמָתוֹ מִתְקַיֶּמֶת. וְכָל שֶׁחָכְמָתוֹ מְרֻבָּה מִמַּעֲשָׂיו, אֵין חָכְמָתוֹ מִתְקַיֶּמֶת |
Rashi - "fear of sin precedes his wisdom" - in all his deeds and matters, fear of sin precedes and comes before him. He remembers it in all that he does.
"his wisdom endures" - his deeds are fulfilled and he succeeds in all that he turns. For since fear of Heaven stands before his eyes every hour, he does not stumble in his deeds..
Mahari - in every thing that a person comes to weigh in his mind and decide whether or not it is proper and correct to do, he needs to precede fear of G-d to this contemplation. Namely, to weigh carefully whether this action contains a trace of sin or of the forbidden. And if he sees that this deed has some aspect which is against the torah, he should pull back his hand and refrain from doing it. If he does thus to place everything on the examination of fear of sin - then his wisdom will endure. For the foundation and beginning of wisdom is fear of G-d. Otherwise, his wisdom will not endure. Understand this.
Bartenura - "fear of sin precedes his wisdom" - I heard that it means that he precedes thoughts of fear of sin to his wisdom. Namely, that he thinks in his heart: "I will learn [torah] in order to become one who fears sin". This is as our sages said: "the beginning of thought is the end of the action".
"his wisdom endures" - the wisdom brings him to what his heart desires and he benefits from it.
Tiferet Yisrael - "fear of sin precedes his wisdom, his wisdom endures" - he guards from sinning. For whoever sins, a spirit of folly enters him (Sotah 3a).
Ohr Yisrael (41:11) - for without fear, all the torah and the service is only rote practice (mitzvah anashim melumada) whereby a light wind will blow it away.
Bartenura - "but one whose wisdom precedes his fear of sin, his wisdom does not endure" - he does not learn [torah] in order to do. Since his heart does not turn towards becoming one who fears sin, his wisdom does not endure. For since his wisdom obstructs him from following the whims of his heart, he despises it and is disgusted by it and abandons it.
Rabeinu Yonah - "his wisdom does not endure" - he did not strive from the beginning to know wisdom in order to fulfill it. But rather, just to think and reason (l'havin ule'haskil, i.e. just for intellectual stimulation).
Alternatively, when his fear of sin precedes his wisdom, his learning exhorts him and encourages him to continue in the way he is habituated in to fear sin. But if his wisdom precedes his fear of sin, this means his wisdom does not restrain him from sins he is used to committing. Thus, eventually, he will kick at it because the wisdom feels like a burden to him.
Chasdei David - the primary purpose of his learning is to know wisdom, not for the purpose of torah which is teshuva (repentance) and good deeds. Then, his wisdom does not endure.
Tiferet Yisrael - "whose wisdom precedes his fear of sin" - he tells himself: "I will read the books of the heretics, which is human wisdom, and I will not sin. Thus, he considers those wisdoms more important than the fear that perhaps he will sin.
"his wisdom does not endure" - he comes to err. For he was not concerned that perhaps he will lose his world and scripture screams: "distance from her ways (of heresy), and do not draw near to the entrance of her house" (Proverbs 5:8, Avodah Zara 16).
However, after he has become firmly rooted in the holiness of torah and fear of sin, it is permitted and even a mitzvah to examine their books, as our sages warned us: "know what to answer a heretic". Perhaps this is also the intent of of our mishna.
PART 2 - One Whose [Good] Deeds..
Bartenura - "one whose [good] deeds exceeds his wisdom" - here he is referring to one who is zealous in the positive commandments. Before this when he said: "one whose fear of sin precedes his wisdom..", this was referring to one who guards the negative commandments.
Tiferet Yisrael - "one whose [good] deeds exceeds his wisdom" - he is an upright tzadik (righteous man) but not so much a lamdan (sharp scholar). Do not look down on him on his little wisdom. For since he learns to fulfill, "one who comes to purify himself is helped from Above", and the gates of the light of wisdom will be opened for him.
"but one whose wisdom exceeds his [good] deeds, his wisdom will not endure" - all his learning is only to show off. And since the bodily desires overcame him like an animal, eventually his wisdom will become coarse and uprooted. For the root of his wisdom rotted from inside.
Rabeinu Yonah - "whoever's deeds is greater than his wisdom" - there is [room] to ask: "how is it possible for his deeds to be greater than his wisdom? If he does not know torah and mitzvot, what deeds can he possibly do? Rather, this mishna is coming to teach a useful and good advice. Namely, for he who does not know, then, lest he lose his soul, let him take upon himself to do all the things the sages of his generation tell him. He should not veer from their words right or left when he will know them. And he should strive to guard and do according to the torah they will instruct him. When he accepts this on himself wholeheartedly and with a willing soul, it is considered as if he fulfilled all the mitzvot..
Likewise in Avot d'Rabbi Nathan (22:1) "whoever's deeds is greater than his wisdom, his wisdom endures, as written: 'we will do and we will listen' (Shemot 24:7).." Namely, they accepted upon themselves to do all that G-d will command them.. Thus immediately they received reward as if they fulfilled them [all]..
Rabbi Avraham Azoulai - Ahava b'Taanugim - some explain, "whoever's deeds is greater than his wisdom", namely, he practices more than what he preaches - such a person is certainly fitting and worthy to teach others and his words will be heard. This is the meaning of "his wisdom endures", i.e. in other people. For he teaches and succeeds.
But he who preaches nicely but does not practice, i.e. his wisdom is greater than his deeds - his wisdom does not endure in others and he does not succeed. For everyone says that his words are like the chirping of birds since he himself does not believe them.
Chida - Zeroah Yamin - i.e. if he does not have fear of Heaven, his wisdom departs from him. For example, if he has arrogance, his wisdom departs, as written: "one who becomes proud, his wisdom departs". If he does evil, his torah goes to the Sitra Achra (forces of evil) and also scripture says of him: "But to the wicked man God said, "For what reason do you recount My statutes, and bring up My covenant on Your mouth?" (Tehilim 50:16).
Also when he does not have fear of Heaven, if he exhorts and preaches to the people, they will not listen to him. For everyone knows that he does not fulfill. Thus his wisdom does not endure. For others don't listen to him. If he learns to do bad (le'kanter), his torah becomes a death potion. But if he precedes fear and learns lishma, in order to fulfill - his wisdom endures and stays with him always and it endures in that others will learn from him.
Michtav M'Eliyahu ch.2 - wisdom is what is found in the intellect (sechel), while deeds are on the level of the heart. A man's deeds are those which he does in his inner chambers, when there is no external influence. Then his deeds show his true inner level which conflicts with his wisdom. For it is possible for a man to know many levels of wisdom and divine service without this bringing him to materialize any action whatsoever.
The primary path of a person's ascent is in that which he puts his wisdom to heart. Namely, that his wisdom drills down to his inner being until it becomes an inner truth and brings him to true deeds.
But if the wisdom is greater than the deeds. Then it remains outside, namely, only in the intellect. And the intellect is a kli (vessel) to bring it down to the heart. This is the work asked of man. Therefore, if the wisdom in the intellect is on a higher level than the level in the heart, which is the level of the man himself, then already there are desecrations and accusations formed. For since the man knows the truth but he does not put his heart to this, then according to justice, such a situation warrants that this man deserves to be removed from this world. Because he should have ascended to the level he was capable of but did not do so. But instead of this, He in His mercy removes the wisdom from the man. And then the accusations against him are removed and the man is saved. Thus, according to this, that which his wisdom departs from him is not a kind of punishment, but rather an actual kindness.
Nefesh HaChaim (Shaar 4, ch.5) - according to the greatness of the storehouse of fear [of sin] which a man prepared, so too correspondingly will he be able to store, guard, and fulfill the produce of torah. Namely, according to what his storehouse can hold. For a father who distributes produce to his sons will give to each son according to the amount his storehouse can hold.
Even if the father wants to give and his hand is open to give much, but since the son is unable to receive more because the storehouse is unable to hold so much, then so too the father cannot currently give him more. And if the son did not prepare even a small storehouse, so too the father will not give him anything. For he does not have a place to guard it so that it will stay by him.
So too by G-d, blessed be He, His hand is always open, so to speak, to bestow to each Jew great wisdom and understanding. Likewise that the wisdom remain by them and be chiseled in their hearts, to delight in them when they come to the world of tranquility with their [torah] learning in their hand. But the matter depends on the storehouse of fear that a man has prepared. If the man has prepared a large storehouse of pure fear of G-d, so too G-d will bestow on him abundant wisdom and understanding according to what his storehouse can hold. Everything depends on the greatness of the storehouse.
With this we can clarify the saying of our sages: "the Holy One, blessed be He, does not bestow wisdom except to one who has wisdom, as written: 'and in the heart of every wise of heart I have given wisdom' (Shemot/Exodus 36:2), and 'He grants wisdom to the wise' (Daniel 2:21)".
This seems to be a wonder. For if so, where will a man find the initial wisdom? The answer is that it is written explicitly that also fear is called wisdom, as written: "hen, fear of sin this is wisdom" (Iyov 28:28).
The reason is as before. Namely, fear of G-d is the good storehouse to guard and preserve it.. Thus it is necessary for a man to precede fear. For if he did not prepare even a small storehouse and he has no fear at all, then so too G-d will not bestow on him any wisdom at all. For it will not remain by him. Because his torah is repulsive, ch'v to G-d and also to the public. On this it is written: "the beginning of wisdom is the fear of G-d" (Mishlei/Proverbs 9:10).. Therefore, a man needs to precede fear before he toils in torah..
Shaarei Ohr (R.Yitzchak Blazer) - in an old commentary from around the time of the Rambam, the author writes:We find in the torah two verses. One teaches that fear brings to fulfilling all the mitzvot, as written: "what does the L-ord, your G-d, demand of you? Only to fear the L-ord, your G-d" (Devarim 10:12). The other verse teaches that we were commanded in all the mitzvot only in order to reach fear, as written: "And the L-ord commanded us to perform all these statutes, to fear the L-ord, our G-d" (Devarim 6:24). The explanation is that fear has many sides. The first end which is its beginning and which precedes all the mitzvot is that one who fears a king will not transgress his word (fear of punishment). On this he said: "one whose fear of sin precedes his wisdom (knowledge) - his wisdom endures".
The second part which is the end (highest level) of fear is the true fear (fear of G-d's greatness). A man will not reach this until after he fulfills all the mitzvot and attains knowledge of the Creator's ways.."
Daat Chachma u'Mussar 2:19 - it is clear from our mishna that wisdom does not endure except when it is drawn and sources (menika) from fear which precedes it. Through this, how wonderful are the words of the Nefesh hachaim brought in the book Shaarei Ohr (12b). Here is an excerpt:
"It is proper for every person to prepare himself every time before he begins to learn, to think a bit with his Maker, blessed be He, with purity of heart and fear of G-d, and to purify from his sins with thoughts of repentance, etc. and likewise in the middle of learning, he has permission to interrupt a short time before the fear of G-d he accepted upon himself before the learning extinguishes from his heart, to think anew a bit on fear of G-d..." end quote
Daat Chachma u'Mussar ch. 1:33,34 - our sages said: "any man who has torah but not fear of Heaven is like a treasurer who was given the keys to the inner courtyard but was not given the keys to the outer courtyard. How can he enter?" (Shab.31).
Rashi explains that fear of Heaven is like the outer gates through which one enters through to the inner gates. So too if one has fear of Heaven, he becomes afraid (chared) to guard and do [the torah]. Otherwise, he is not concerned for his torah.
"How can he enter" - Rashi explains: "through which door can he enter to open the inner [courtyards]?"
This matter of outer and inner appears in the whole creation. And even in wisdom itself, there is a concept of outer and inner. For the first understanding (muskal rishon) relative to the second understanding (muskal sheni) is the secret of "outer" (chitzon) which acts like a vessel (kli) to the second understanding (muskal sheni). So too for the second [understanding] regarding the third, etc. until the final level. - But the foremost understanding is the primary one (hamuskal hakodem hu haikar). It is the maker (yotzer) which gives birth to the inner (hayotzer hamolid hapenim).
So too regarding the matter of fear and wisdom. Fear is outside (chitzon) relative to wisdom (chachma) which is inside (penim). Thus, fear which is external - it itself is primary. For it is what creates and gives birth to the inner. Because through fear one becomes fearful (chared) to guard and do and he is concerned for his torah. Therefore, "one whose fear of sin precedes his wisdom (knowledge) - his wisdom endures". For without the outer keys, how can he enter?
For the outer (chitzon) is always before the inner. Without the outer, the inner cannot exist. For the inner was created to serve the outer (hapnim nivra kedei leshameshb lehachitzon).
For the outer is the primary intent and purpose, as written: "what does the L-ord, your G-d, demand of you? Only to fear the L-ord, your G-d" (Devarim 10:12). This is what our sages said: "the purpose of wisdom is repentance and good deeds" (Berachot 17a). For the deed which is the external is the purpose (tachlit).
This is what our sages continue there (Shab.31): "Woe unto one who does not have a courtyard, and who makes a fence for the courtyard"..
For the torah is nothing but a gate to enter through it to fear of Heaven.
Therefore one must precede fear of Heaven to it. For the fear which is external is the dwelling place (dirah), since it is primary. While the wisdom which is the inside is only a gate to the dwelling place. It is a gate to enter through it to fear of Heaven.
Therefore one must precede fear of Heaven to wisdom. For fear is the primary intent and purpose. Through it one becomes fearful (chared) to guard and do.
Rabbi Moshe Shternbach maamar shavua, Shmot 5780 - "The midwives, however, feared G-d.." (Shemot 1:17) - I remember hearing from the mouth of Rabbi Eliyahu Lopian zt'l that one can learn from here a fundamental principle (yesod). Namely, the importance of every act of mitzvah is not measured according to the act itself. But rather, according to the fear of Heaven it contains. Thus, if the midwives did not act out of fear of Heaven, but rather only for the sake of saving life (hatzala), out of feeling pity, then the Torah would not have praised them. It was specifically because the act was done out of fear of Heaven that the torah praised them for the fear of heaven in their deeds.
We find similarly by Avraham in the binding of Yitzchak. Namely, even though he was ready to sacrifice the life of his only son, but nevertheless, the main praise G-d praised him was on the fear of Heaven contained in his deeds, as written: "now I know that you fear G-d.." (Ber.22:12).
On the other hand regarding Amalek, even though they were completely wicked to the extreme of wickedness and cruelty, nevertheless, the torah did not repudiate them on their deeds themselves, but rather in that they did not have fear of Heaven. As written: "they did not fear G-d" (Devarim 25:18).
This implies that this is the primary virtue of man, and "fortunate is the man who fears always" - that every act he does, he says: "thus is His will, blessed be He" (kach retzono yitbarach Shemo).
Every day we say in the prayer: "He will open our hearts in His torah and put in our hearts love and fear of Him".
The language implies that the primary purpose is fear of Heaven and the torah opens the heart so that a man become one who fears Heaven. Through this, when we learn torah out of fear of Heaven, we will reach the purpose of our existence and service in this world.
My master and teacher, Rabbi Moshe Schneider zt'l would emphasize in his speeches that the main thing is fear of Heaven and fear of sin. He would say that a yeshiva bachur (young student) who learns torah and succeeds in learning but does not learn out of fear of Heaven and the torah is as the study of a trade - such a person has never tasted the holiness of the light of torah at all. He would emphasize in his speeches that he is used to praying that his talmidim (disciples) will not be "students of torah" who learn without fear of Heaven. But rather that they should be "bnei torah" (sons of torah) who are tied to the torah like a father is tied to his son.
Maharal - the explanation is that [torah] wisdom cannot exist (kiyum) except through G-d who is the Cause. For due to the greatness of the level of wisdom, it cannot exist by a man who is of [physical] body except through G-d , the Cause.. But when man has fear of Heaven, then man is completely an effect towards G-d, the Cause, and then man, the effect, has existence (kiyum) through G-d, his Cause and thus man's wisdom endures through his Cause, namely, G-d who sustains everything.
This is the meaning of "the beginning of wisdom is the fear of G-d" (Tehilim 111:10). But this is not so when he does not have fear of Heaven as we will explain further. For [torah] wisdom cannot endure except through the connection between the effect and the cause.
Furthermore, it is impossible for wisdom to endure except through G-d. We have explained this already in many places. For through [torah] wisdom, man has a cleaving to G-d, blessed be He.
Wisdom, specifically torah [wisdom], is like an intermediary between G-d and man. This is such that man's cleaving to G-d is through the torah.
And our sages explained: "but is it possible to cleave to the Shechina (G-d)? Is the Shechina not as an all consuming fire? Rather, cleave to the torah sages and scripture regards it as if you are cleaving to the Shechina (Divine Presence)" (Sifri Devarim 11:22).
We explained this earlier (Avot 1:5). Thus we see that wisdom is by G-d, blessed be He, until G-d is considered the foundation and root of wisdom. He is the "house" of wisdom. And just like the foundation receives the building, so too G-d is the root and foundation which receives the wisdom. For there is its house. This occurs through fear of Heaven of man towards G-d.
We have clarified clearly what our sages said here: "one whose fear of sin precedes his wisdom (knowledge) - his wisdom endures". For when fear of sin precedes [wisdom], then it is primary and fear of G-d is the foundation upon which wisdom endures, as we explained. Because fear of sin is the foundation and continuation. For when there is fear of Heaven, man is an effect of G-d who is man's Cause and through the Cause everything endures, especially wisdom, when wisdom returns to G-d to cling to Him. For there (by G-d) is its place and there it returns, just like all things return to their place, namely, to their foundation. And wisdom has no standing (amidah) except through G-d, and when the primary is there, namely, fear of Heaven, then wisdom can be built upon it.
But when wisdom precedes his fear, then wisdom is the foundation of fear, since wisdom is first and the wisdom brings him to fear.
Then although the wisdom brought him to the fear, since it is impossible for one to have wisdom and not fear G-d, blessed be He..
(Rabbi Hartman - as he wrote in Netiv Anava (ch.1) for through wisdom one attains fear of Heaven, as our sages said: "a boor cannot fear sin".. Fo through wisdom, man recognizes his Cause and fears Him..)
But there is not complete fear which can be called fear of Heaven. And since wisdom is the cause of fear, then wisdom is the foundation upon which fear is built on.
But it is proper for fear to be a foundation to wisdom. For then he is like one who builds the foundation first and afterwards builds on the foundation. This is the proper way to build and the building endures. But if his wisdom precedes, then he is like one who builds a building without a foundation. This does not endure at all. Therefore, he said: "his wisdom does not endure". This is clear to one who has wisdom.
Part 2
Maharal - He would also say: "one whose [good] deeds exceeds his wisdom - his wisdom will endure. But one whose wisdom exceeds his [good] deeds, his wisdom will not endure" - know that this teaching is similar and equal to the previous: "one whose fear of sin precedes his wisdom.."
He also came here to say that wisdom needs a foundation to endure. For the wisdom he acquires until he knows the things as they [truly] are - certainly this is like a building. For wisdom is not the man itself. Rather, it is only a building. And all the more so when man is of physical body, the intellect is not considered the man himself. Wisdom is completely like a building.
Just like a building can collapse, so too for wisdom. For wisdom is added on a man just like a building is added on the ground which receives the building.
Previously, he said that fear of sin is the foundation of wisdom. This is as we explained. Namely, G-d sustains everything from the aspect that the Cause sustains the effect. And through fear of sin, G-d who is the foundation of everything, supports and sustains the effect, namely, the man. Through this the wisdom can endure.
Furthermore, G-d is the foundation of wisdom. For wisdom returns to Him since there is its home. As we said, wisdom is the intermediary between G-d and man. For through wisdom man has a cleaving to G-d.
Thus, wisdom is built on two things. One, on G-d. For this wisdom is by Him and He is the root and foundation of wisdom.
Two, the second foundation is the soul (nefesh). It carries and receives the wisdom.. The wisdom in man also needs a foundation. For there needs to be a foundation to wisdom from the aspect of the receiver, namely, the soul of man which is the foundation to receive this building just like the ground is a foundation to the building built upon it.
We already said that wisdom is like the intermediary between man and G-d. Thus it needs [a foundation] from G-d AND from man (i.e. man needs two foundations, one from G-d and one from man as he explains..).
Thus, he said previously "one whose [good] deeds exceeds his wisdom - his wisdom will endure". Then the wisdom endures from the aspect of G-d the Cause, namely, that man fears G-d and is an effect to the Cause, as before.
Now he says "one whose [good] deeds exceeds his wisdom - his wisdom will endure". For the deeds apply to the soul of man, namely, purifying and refining the soul of man. And when man has purity and refining of the soul from the aspect of his deeds, then man is a proper foundation to wisdom. But when his wisdom is greater than his deeds, he builds on the foundation, namely, the soul, more than is proper. Therefore, his wisdom does not endure.
From this you should know and understand that the Sechel (intellect) which man receives is similar to a building built on something. If this building (of the intellect) lacks strength and support from the side of the receiver, namely, the soul (nefesh) of man, and also from the side of G-d who sustains the building itself, then this building will not endure.
This is the explanation of "one whose [good] deeds exceeds his wisdom - his wisdom will endure"
Some ask: we find among the gentiles very many people whose wisdom exceeds his deeds and nevertheless, his wisdom endures?
Certainly this is not a [valid] question.
For one, perhaps he has such great preparation for wisdom that his wisdom endures (i.e. very smart, focused, calm, etc.). Despite that they don't have mitzvot and deeds, but the tremendous preparation tips the scale. While that which our sages said: "whoever's deeds are greater than his wisdom, etc. refers to ordinary people".
Secondly, that which was said "he whose fear of sin precedes his wisdom..", this refers specifically to the wisdom of torah which needs much more of a foundation. This is due to the greatness of torah. For it is divine and far from man.
(Rabbi Hartman: and in Netiv HaTorah (ch.2) he writes: For the torah is the supernal intellect (sechel elyon) and thus it is difficult to acquire it. Hence man needs preparation to receive the torah, without which he will not receive it. The preparation required for torah is very many things until one is fit to the torah. For man is of physical body and the torah is divine intellect. Therefore man needs to be far from the traits which are physical (midot gashmiim) and he needs to cling to the trait which is intellect (sichlit). end quote
We already explained that the primary reason which his wisdom does not endure is due to the distance between wisdom and man himself such that wisdom is considered like an additional building.
This applies especially more to torah. For it is divine wisdom and not human wisdom. Thus, an extremely strong foundation is needed for the torah. Otherwise, the torah does not endure due to its lofty level.
Likewise for the soul. It too needs very great preparations in order to receive the divine wisdom of torah. But for human wisdom like the wisdom of the nations, all this [preparation] does not apply. And all the more so that these human wisdoms do not touch on G-d in the sense that there is their home and foundation. For that applies only on the torah. These things are clear.