Pirkei Avot - Ethics of the Fathers

~Level 1~
Machzor Vitri - "which is the straight path that a man should cling to" - so that he merits Olam Haba (the World-to-Come).

~Level 1~
Bartenura - "good eye" - he is content (mistapek) with what he has, does not seek superfluous things, and does not become jealous when seeing that his fellow has more than him.

"good friend" - who rebukes him when seeing something improper in him.

"good neighbor" - he is near him day and night, unlike the good friend who is not near him at all times.

"sees what is born" - he gazes and looks at what will be in the future. Due this he considers the "loss of mitzvah against its reward and the reward of sin against its loss" (Avot 2:1).

"good heart" - since the heart is the mover (meniah) of all the other powers and it is the source from which springs all the deeds..

~Level 2~
Tiferet Yisrael - "Go out and see.." - i.e. go outside from judging according to your [high] levels. For [at your high level] it is a small matter to act like your [respective] traits. Rather, go out and judge according to the [lower] powers of the masses - "which is a straight path that a man should cling to" so that they will eventually merit to be like you.

"good eye" - through this good trait, he will be content with the little he has and rejoice in the success of his fellow. He will not be jealous of him nor will he be worried and angry. For all these things weaken the power of memory. But when he has this trait, he will be like "a cemented pit which does not lose a drop".

"good friend" - for when the good friend advises him to fix his lackings, he will not be ashamed nor angry since he knows his friend's heart is pure (good) towards him. Thus he wil heed his advice as was the case with Rebbi Yehoshua's mother.

"good neighbor" - for good neighbors bestow good deeds to each other even if they stand to lose. Through this, each one habituates himself in Chasidut (kindness, going beyond the letter of the law).

"to see what is born" - thus he makes a fence for himself to not come to sin.

"good heart" - that his heart is always joyous and prepared to benefit everyone. Through this, the joy will help to sharpen his intellect like an increasingly powerful wellspring..

"his words include all of yours" - for when the heart is quiet and joyous, it willl look at everyone in a good light. Thus, he will have many good friends, [including] a good friend, a good neighbor, and in his tranquility of spirit, he will see what is born (out of his actions), and he wil also love G-d with all his heart and soul.

~Level 2~
Sforno - "good eye" - to not be jealous.. For in removing this, his heart will turn to that which is truly good.

"good heart" - that a man's intent be to the honor of his Master in all that he turns to.

~Level 2~
Rabeinu Yonah - "which is a straight path that a man should cling to" - Rabbi Elezer says a good eye, ie one who is content with his portion (sameach b'chelko). Rabbi Yehoshua says a good friend, ie that one clings to a good friend. Rebbi Yossi says a good neighbor, ie to seek a home where the neighbors are good, for their friendship is constant and the benefit is great when they are good. Thus the Rishonim (early saages) explained this mishna.

However it is not a straight path. For according to them, a good eye and a good heart is going on oneself while a good friend and good neighbor is going on other people.

Thus, we will explain this mishna differently:
"which is a straight path that a man should cling to" - a man should cling to all the good and just traits (middot). But, which trait can a person cling to and become perfect (shalem) in it?

For it is better for a person to hold on wholly (b'shelemut) to one trait (middah), and then it will be easy for him to attain all the other important traits rather than to hold on to several traits without being whole in any of them.

"good eye" - i.e. the trait of generosity (nedivut). For it is a good and praiseworthy trait. And in being of perfect generosity, he will attain all the other traits since this trait of generosity stems from a broad heart and good eye. Such a man is worthy of all good traits. This is what is written: "[he who despises his friend is a sinner] but he who favors the humble - fortunate is he" (Mishlei 14:21), ie the poor find favor in his eyes and he gives to them with a good eye..

"good friend" - that one clings to being a good friend to one person that his heart wishes and habituates himself that this person benefit from him (nocha hemenu). Through this he will come to love the public.

"good neighbor" - that he himself be a good neighbor towards all his neighbors. After one is good and a faithful friend to five or eight people, it will be near to him to love everyone in the world. Thus, he will be rich with all good traits.

"sees what is born" - that he puts his eye on everything and sees all the things born before they are born. And when he sees something which has reward in the beginning but loss in the end, he distances from it. Through this he will never sin. For he will consider the reward of a sin against its loss. Therefore, it is proper for a man to cling to this trait, namely, to think beforehand what will be in the end, and to consider all his ways in this manner.

"good heard" - the Rambam z'l explained this: "this is the rectificaton of [all] traits. For a man's mindsets (deot) stem from his heart. And when his heart is good, all his traits are just and his mindsets are sound. Thus, he rejoices in his portion, joins the company of the good, and desires only things which bring benefit and not loss."

Although what the Rambam says is true but nevertheless this explanation does not fit according to our way of explaining the mishna. Therefore, it seems to me to explain that "good heart" means the trait of contentment (ratzon). Namely, the forbearant person who is not short spirited (irritable). He distances from anger and answers gently. Even if others do evil to him, he will bear it and bitterness is not in his mouth. For "his palate is sweet and he is all desirable" (Shir 5:16).

"for his words include all of yours" - for a person with this trait inside him is good to his friends, neighbors, and the whole world. The trait of generosity is also by him. For if one's body and heart is generous toward others, to want what they want and do their will, all the more so that he will donate of his money to them. Every good trait will dwell in such a person...

(translator: perhaps one could work on a good eye first and then work up the traits slowly to eventually reach a good heart, be'H).

~Level 3~
Orot HaMussar on Chachma U'Mussar 1:132 - the wise man said: "a man (ish tochechot) [who requires] rebuke but stiffens his next, will be broken suddenly without cure" (Mishlei 29). The Metzudot commentary explains: "a man who needs rebuke but he stiffens his neck and refuses to hear - he will suddenly be broken and no one will be able to heal him."

The Saba of Kelm would add: "a man of rebuke (ish tchechot)" - ie "man", every man is "tochechot" (rebuke). That is to say, his spiritual build up is built on tochechot. For a man does not see fault in himself, and like the talmud says: "a sword on those.. who toil alone in torah.." (Berachot 63b). And Rabbi Yochanan said [to his new study partner] (after the death of Reish Lakish): "you are not like Bar Lakish! For every time I said something he would raise 24 difficulties in my words and I would answer him 24 answers. Through this the study would broaden".

Thus, the Halacha can only be clarified through fighting each other like enemies, to question and demolish each others' words. All the more so in mussar and middot whereby human nature twists mussar and middot, and the torah says "[a bribe] blinds the eyes of the wise". How much more so for those who are not wise, and not many people are - human nature requires an enemy, ie a friend dressed up as an enemy, to question him with 24 difficulties on every footstep, so that he must answer 24 answers. Only thus can the halacha be clarified which way to go. Therefore, they said in Avot: "which is the straight path that a man should cling to? Rebbi Yehoshua says: 'a good friend'". The Bartenura explains: "so that he rebukes him on something improper". And if Rebbi Yehoshua needed a friend to rebuke him, what will we say after him?

The Midrash says on the verse in Vayigash: "Yosef's brothers could not answer him because they were shocked before him" (Gen.45:2) - (Midrash:) "woe to us from the day of judgment, woe to us from the day of rebuke.. when the Holy One, blessed be He, will rebuke each person according to what he is, etc." (see there).

Thus, every person needs rebuke. Love of rebuke is the only advice given for a man to escape the trap from the crooked nature of man in every step. Therefore, they said the good way for man is - a friend to rebuke him always, and then he will escape...

~Level 3~
Chachma u'Mussar 1:63 - "which is the straight path that a man should cling to" - the explanation is that it will bring him to all good. This is rebuke. Namely, a good friend who will rebuke him. For we see that if the generation of the desert were not stiff-necked and instead they loved rebuke, G-d would have easily forgiven them. Therefore, Rebbi Yehoshua chose a good path for a man to cling to, namely, that he chooses a good friend who is always with him to rebuke him... and our sages said (Tamid ch.1): "all the time rebuke is in the world, contentment comes to the world", for "when a son loves rebuke, the Father will rejoice", ie our Father in Heaven.

~Level 3~
Daat Zekenim on Pirkei Avot, writings of Rabeinu Yerucham haLevi of Mir - each person has one primary good trait which has the power to rectify him completely if he clings to it. Likewise, each person has one primary bad trait which has the power to topple him completely if he ignores it. Every person according to his soul.

~Level 3~
Siftei Daat on Avot (R.Yerucham Levovitz) - "one who sees what is born" - (haroeh et hanolad) - his intent in this is to what our sages said: "Come and consider the accounting of the world - the loss incurred by doing a mitzva against the gain earned through it, and the gain obtained by doing a sin against the loss incurred..." (Bava Batra 78b).

That is to say, that a man places himself in a situation of: "in the beginning of an act, he gazes at its [final] end" (Rosh, Orchot Chaim ot 46). Without a doubt, this is a trait and a character in man (techuna u'midah). For it is the primary cause (sibah ikarit) which brings him to his goal. Namely, the good and desired purpose.

~Level 2~
Hon Ashir - "what is born" (past tense) this comes to hint that the reward for mitzvot and the punishment for sins is born already at the time one does the mitzvah or sin, even though one did not receive it yet.

~Level 3~
Ruach Chaim - "go out and see.." - he hinted with the word "go out" that when you are in the Beit Midrash (house of study), do not investigate the ways of proper traits (middot) and ways. For this is an enticement of the Yetzer (evil inclination) to annul you from words of torah and afterwards he will lead him to other things. Therefore, he said: "go out and see", when you go out of the Beit Midrash, then it is the time to investigate: "what is the straight path".

"who sees what is born", whether in secular or religious matters, as written earlier, "consider the loss of a mitzva against its reward.." (Avot 2:1).

~Level 3~
Daat Zekenim on Pirkei Avot, writings of Rabeinu Yerucham haLevi of Mir - "go out and see.." - in Chochma U'Mussar (chelek beit, 10): "true contemplation (hitbonenut) is only when one attains the level of "separating from the physical" (hitpashtut hagashmiut). For without this, the distractions of the physical and its lusts prevent one from seeing clearly what is good. Thus, the whole purpose of the contemplation is to attain this "separating from physicality" (hitpashtut hagashmiut). For then one will understand and discern between good and evil." This is what Rabban Yochanan ben Zakai said to them: "go out", ie "separate from the physicality", and then "you will see", that your eyesight will be clear and capable of discerning between good and evil. (see also Tosfot Yom Tov here).

~Level 3~
Rosh Avot - "which is the straight path that a man should cling to" - even though one must cling to all good traits, but nevertheless, one must take one trait and become whole in it. Namely, to fulfill it in all its details and fine points. Likewise in the talmud: "Rav Yosef asked Rav Yosef the son of Rabba: 'with what was your father very careful?" (Shabbat 118b), ie which mitzvah was he most meticulous in?

Likewise, one should take one tractate and become proficient (baki) in it so that it is clear to him like a garment and he reviews it all his days (even though one needs to learn the whole torah). There is a story of one person who would learn very much tractate Chagigah. He was proficient (baki) in it backwards and forwards. When he died, there was no one to attend to his burial for he was childless. But a certain woman who shone like the sun attended to him diligently. They checked and found that this was tractate Chagigah.

~Level 3~
Tiferet Yehoshua - "good eye" - the interior of a man's soul is measured by how he looks at everything.. This is analogous to one who looks through glass. If the glass is clear, he sees everything according to what it truly looks like. But if the glass is colored, he will see everything tainted with that color of the glass.

So too with man. He whose eye is evil sees the evil in everything. While he whose eye is good sees in everything, the good, the beneficial and the proper.

Therefore, Rebbi Eliezer says that a man needs to acquire for himself a good eye and to see only the good and beneficial in everything.

It is known that Rebbi Levi Yitzchak of Berditchev was a model of good. Due to this, he never found any blemish in any Jew whoever he may be. For when a man does not have a trace of evil, he is unable to see in others what he does not have in himself. And if he sees something bad in his fellow, he judges his fellow to the side of merit.

But if one sees evil in others, this is a clear sign that he himself is afflicted with that same evil trait which he sees by others, and one can say on him: "take the beam from between your eyes!" (Bava Batra 15).

~Level 3~
Tiferet Yehoshua - "good eye" - when a man has a good eye on his fellow, through this, he is mashpia (sends spiritual flow of) good to his fellow, and afterwards this shefah (spiritual flow) returns back to the man himself. For a man who has a good eye brings down blessings and abundance to everyone through his good eye.

With this we can say on the verse: "a good eye will be blessed, for he gave of his bread to the poor" (Mishlei 29:9). It should have said: "a good heart will be blessed". What is "a good eye"? Rather, the explanation is "a good eye will be blessed, for he gave of his bread to the poor". For already with his good eye, he is mashpia to the poor bread and all good. Afterwards, this shefah returns back to the good-eyed man himself.

The opposite is also true, ch'v. When a man has an evil eye on his fellow, then through this he is mashpiah evil on him and damages him and also the whole world. Afterwards this comes back to the evil-eyed man himself. For the eye has spiritual powers to harm or benefit.

~Level 3~
Tiferet Yehoshua - "good friend" - for a person clings and becomes one with his friend and soaks in the interior of his friend inside himself. Because every man is influenced (mushpa) by his friend and his friend's interior until it becomes in him like his own second nature. By himself, a man is closed and hangs on to his views. But in the presence of his friend, he opens an opening to let in the views of his friend and he clings to his friend's view and traits.

Thus, if a man has a good friend, he himself becomes good. On this Rabbi Yehoshua said: "what is the proper path a man should cling to? - a good friend. Because when a man clings to a good friend, he learns from him the good and proper path.

The Tanna is coming to teach us just how great is the power of joining the company of a good friend. For through this, one can uproot bad things in himself which took root in his nature and also cling to the good traits of his friend until they transform him to also become second nature.

This is what the Tanna emphasized "that a man should cling to", ie if he joins the good friend, the good friends qualities and traits will cling to him and transform him..

~Level 3~
Tiferet Yehoshua - "good neighbor" - both good and evil churn (mitrotzetzim) inside a man battling each other always. Thus, when a man is in a good environment, the good side strengthens [and gets the upper hand]. But when he is in a bad environment, the evil side strengthens.

For man is influenced by his surroundings and neighbors and when a man has good neighbors, he is influenced by them and overcomes his evil traits and goes in the right path. But if he finds himself in a bad environment with bad neighbors, eventually, he will be influenced by them and will sway from the good path.

A good wife is both a good friend and a good neighbor for life. In the talmud (Sanhedrin 100b): " 'all the days of the poor man are evil' - this refers to one ho has a bad wife." Thus, all the days of a rich man are good - this refers to one who has a good wife.

For in a bad wife, when she encounters a small thing to bear (sevel), she immediately transforms it to a big deal and embitters the life of her husband due to this. But for a good wife, even if she bears a great suffering, she does not moan and complain. Rather she accepts it with love and understanding, until even her husband does not even know about it and is not pained.
On this our sages said: "how great is a good wife that the torah is compared to this" (Yevamot 63b).

~Level 3~
Tiferet Yehoshua - "good heart" - by nature, a man is selfish. He feels himself and feels what he lacks. But if he also feels what his fellow lacks, this is called a good heart, and he strives to lighten the pain of his fellow.

~Level 3~
Chasdei David - "good eye" - and the opposite to distance from is an evil eye. The plain meaning seems to be that one needs to distance from envy (tzarut ayin), as the talmud says: "it is forbidden to stand [and gaze] at the field of one's fellow when the crops are fully grown" (Bava Batra 2b) and likewise in Bava Metzia 30a..

Thus, it seems a good eye means to refrain oneself from looking at the belongings of others and even if he sees, his eye is not pained by the good of his fellow and he is not jealous when his fellow has more than him. Rather, he is content (mistapek) with what he has, as the Bartenura explains. See there...

(Some explain a good eye as the talmud says: "a seller sells with a good (generous) eye" (Bava Batra 37b), and likewise "a giver gives the gift with a good eye" (ibid 65a). But this refers to a seller or to a giver of a gift. It does not seem to fit with the word "way" (derech) which implies a constant matter.)

However, this needs clarification. How could he establish a good eye as a way for a man to cling to. It seems to be just the absence of an evil eye (ie not an independent matter. Just the absence of envy)..

We may explain as the Chida wrote in his book "Devash Lepi" (Maarechet 70 ot 7), that for one who clings to a good eye, an evil eye (of others) cannot affect him.. Just like by Yosef who merited that an evil eye cannot harm him or his seed due to his having a good eye towards hs brothers and providing for them..

Thus, according to that, a good eye is not just the absence of an evil eye. Rather, it is a positive act [of having a good eye]. Thus, he needed to say to cling to a good eye and not just to distance from an evil eye. For even if one distances from an evil eye he still needs to teach us to conduct ourselves actively with a good eye.

It is proper to clarify the matter of evil eye. This needs explanation. How does an evil eye affect things? Is not one's livelihood fixed on Rosh Hashana (Beitzah 16a)? Thus, how is it possible for one to be damaged by the [evil] eye of another?

And in the talmud (Bava Metziah 107b):
" 'And G-d shall take away from you all sickness' (Shemot 7:15) Rav said: 'this refers to an evil eye'. This is in accordance with his opinion [expressed elsewhere]. For Rav went up to a cemetery, did what he did, and then said: 'Ninety-nine [have died] through an evil eye, and one through natural causes..' [ie he uttered certain words on the graves and was able to know if the person died in his time or due to evil eye]. He said 99 percent died due to evil eye (ayin hara) and one percent in the normal way of the land".

We will answer as follow. The world can be conducted either through the attribute of justice (Din) or through the attribute of mercy. Everything depends on the person himself. On the high holidays we beseech the Holy One, blessed be he, to rise up from the throne of justice and sit on the throne of mercy.

But if a person puts an evil eye on others, namely, he finds fault (mekatreg) on his fellow, then he causes that Din (judgment) be roused on his fellow. Through this, he causes that he himself will also be dealt with the attribute of Din (justice).

This is as the talmud says: "with the measure that a person measures, he is measured with" (Sotah 1:7). Thus, through a good eye, they will not be so meticulous with him and he will be saved even from sudden death and will draw kindness on himself.

This is what Rebbi Eliezer said that a person should cling to a good eye. For through this, he will be dealt with the attribute of mercy. He also said to distance from an evil eye for that causes the attribute of justice to be roused, as before..

In my humble opinion, it seems to me to explain "good eye" in a different manner. Namely, to be careful not to look at forbidden things and to guard the eyes and conduct oneself with kedusha and taharah (holiness and purity)...

In the talmud (Shab.64a): "why did the Israelites of that generation require atonement? Because they fed their eyes lewdness (looked at women)"...

And in Yomah 74b: "Resh Lakish said: Better is the pleasure of looking at a woman than the act itself as it is said: 'Better is the seeing of the eyes than the wandering of the desire' (Kohelet 6:9)". And in Tosfot there: "therefore, one must be exceedingly careful of this.."

In the talmud (Bava Batra 57b): " 'who closes his eyes from seeing evil' (Isaiah 33:15) - this refers to one who does not gaze at women.. " The talmud explains there that if there is an alternative route, he is called a wicked man and it is forbidden even though he does not intend [to derive pleasure]. For regarding looking at women, even if he does not intend, there is a concern of pleasure (chashash hirhur). Therefore, if there is an alternative route, he is called a wicked man... (see there for a long discussion).

According to all this, the intent of a good eye is shmirat einayim (guarding the eyes).

Translator: and in the torah it says "you shall not go after your hearts and after your eyes.. in order that you remember.." Thus by guarding the eyes one will become a cemented pit which does not lose a drop. Rabbi Ovadiah Yosef, z'l, reportedly attributed his photographic memory to guarding the eyes. Also, it is said that Rabbi Mordechai Eliyahu zt'l asked Baba Sali zt'l why he merited to perform such great miracles with his prayers. "If it is because of your torah, I also have torah. If it is because of going to the mikva daily, I also go, etc." Baba Sali smiled and answered him. Yes, you have torah, etc. but you do not have my shemirat einayim (guarding of the eyes). Never in my life have my eyes seen anything improper.

~Level 3~
Avodat Yisrael, Avot - for he was "like an ever strengthening wellspring". Namely, he would always strengthen himself in the service of G-d, blessed be He. On this he said "a good heart". For the word heart (Lev) is of the word "flame" (Lahav), namely, that the flame needs to be always blazing and burning in his heart in the service of G-d, blessed be He.

~Level 3~
Maharal - see next mishna.